A Quote by Salman Rushdie
It may be argued that the past is a country from which we have all emigrated, that its loss is part of our common humanity.
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Let our object be - our country, our whole country, and nothing but our country. And by the blessing of God, may that country itself become a vast and splendid monument - not of oppression and terror, but of wisdom, of Peace, and of Liberty, upon which the world may gaze with admiration forever.
There are many kinds of loss embedded in a loss - the loss of the person, and the loss of the self you got to be with that person. And the seeming loss of the past, which now feels forever out of reach.
Let us pray that the great historic tragedy of our time may not have been enacted without instructing our whole beloved country through terror and pity; and may fulfillment verify in the end those expectations which kindle the bards of Progress and Humanity.
The loss of these tastes [for poetry and music] is a loss of happiness, and may possibly be injurious to the intellect, and more probably to the moral character, by enfeebling the emotional part of our nature.
It is due to justice; due to humanity; due to truth; due to the sympathies of our nature; in fine, to our character as a people, both abroad and at home, that they should be considered, as much as possible, in the light of human beings, and not as mere property. As such, they are acted on by our laws, and have an interest in our laws. They may be considered as making a part, though a degraded part, of the families to which they belong.
I am glad that the country world...retains a power to use our English tongue. It is a part of its sense of reality, of its vocabulary of definite terms, and of its habit of earthly common sense. I find this country writing an excellent corrective of the urban vocabulary of abstractions and of the emotion disguised as thinking which abstractions and humbug have loosed upon the world. May there always be such things as a door, a milk pail, and a loaf of bread, and words to do them honor.
The things which we hold in our hands, which we see with our eyes, and which our avarice hugs, are transitory, they may be taken from us by ill luck or by violence; but a kindness lasts even after the loss of that by means of which it was bestowed; for it is a good deed, which no violence can undo.
In arguing that machines think, we are in the same fix as Darwin when he argued that man shares common ancestors with monkeys, or Galileo when he argued that the Earth spins on its axis.
As an anthropologist, I believe strongly in our common humanity. We can rise above the tribal divisions that have caused so much anguish and real damage in the past.
That is a true sentiment which makes us feel that we do not love our country less, but more, because we have laid up in our minds the knowledge of other lands and other institutions and other races, and have had enkindled afresh within us the instinct of a common humanity, and of the universal beneficence of the Creator.
All humanity could share a common insanity and be immersed in a common illusion while living in a common chaos. That can't be disproved, but we have no choice but to follow our senses.
We can find common qualities and common values that have made Britain the country it is. Our belief in tolerance and liberty which shines through British history. Our commitment to fairness, fair play and civic duty.
The phrase 'Sense of the Earth' should be understood to mean the passionate concern for our common destiny which draws the thinking part of life ever further onward. The only truly natural and real human unity is the spirit of the Earth. . . .The sense of Earth is the irresistable pressure which will come at the right moment to unite them (humankind) in a common passion.The Age of Nations is past. The task before us now, if we would not perish, is to build the Earth.
There is a certain wisdom of humanity which is common to the greatest men with the lowest, and which our ordinary education oftenlabors to silence and obstruct.
... the loss of belief in future states is politically, though certainly not spiritually, the most significant distinction betweenour present period and the centuries before. And this loss is definite. For no matter how religious our world may turn again, or how much authentic faith still exists in it, or how deeply our moral values may be rooted in our religious systems, the fear of hell is no longer among the motives which would prevent or stimulate the actions of a majority.
Humanity may endure the loss of everything; all its possessions may be turned away without infringing its true dignity - all but the possibility of improvement.
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