A Quote by Tomas Garrigue Masaryk
Zionism has gained my full sympathy and I appreciate
it much higher than what is called nationalism in modern
France. It is a progressive movement, a reawakening,
of which I expect a lot for the entire civilization.
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The historic period in which we live is a period of reawakening to a commitment of higher values, a reawakening of individual purpose, and a reawakening of the longing to fulfill that purpose in life.
There is a higher form of patriotism than nationalism, and that higher form is not limited by the boundaries of one's country; but by a duty to mankind to safeguard the trust of civilization.
The presence of a Jew in any movement no more guarantees it to be innocent of antisemitism than guilty. And that applies to anti-Zionism, too. Anti-Zionist Jews exist, but that tells one nothing about anti-Zionism.
The women's movement resurgence of standing up for so many things that were kind of sleepy there for a decade or so, there's been a reawakening and I think the consciousness movement in general is dovetailing with a lot of recovery and self-empowerment.
The blind spot for the in the Southern Progressive Movement - as for that matter in the national [progressive] movement - was the Negro, for the whole movement in the South coincided paradoxically with the crest of the wave of racism. Still more important to the association of the two movements was the fact that their leaders were often identical. In fact, the typical Progressive reformer rode to power in the South on a disenfranchising or white-supremacy movement.
The modern progressive movement believes that dissenting language is objectionable, which then removes the brakes between anger and violence.
Many Jews are not Zionists and many non-Jews are. Zionism is a political movement, not a race. To say Zionism is the Jewish people is like saying the Democratic Party is the American people. Jewish people who oppose Zionism, however, have been given a very hard time.
In India there was a sense of time that does not tick with modern clocks, just as there is a knowledge that is not gained through science and empirical experiments. In the modern West knowledge is of objective, finite particulars in historical time. India recognizes that kind of useful information: it calls it "lower knowledge." Higher knowledge (paravidya) proceeds differently, or rather it doesn't proceed at all but enters history full-blown on the morning of a new creation.
The world is in America. In Italy is only Italy. France is full of France. Germany is full of Germany. In a continent that contains the entire world, contradictions are, of course, constantly arising.
Here is the difference, nationalism has a certain connotation in Europe, which is not necessarily positive, but I think in Asia, nationalism is seen very much as a sort of natural corollary to economic progress, almost like you're independent, you progress, you are prosperous and nationalism comes with all of that.
The level here in England is much higher than in France.
The longer a region is in contact with modern civilization, the higher the degree to which the society in the region is civilized.
To be a true Progressive it is not sufficient to stand up and say that one belives in what has been promulgated as progressive principles. One must be progressive in heart and active in promoting the progressive principles of today, tomorrow and always. There is no resting point, for humanity is ever ascending to a higher and better goal.
The world is full of tragedy; and sympathy, a little common sympathy, can do so much to soften the worst of grief. It is for the lack of that, that people despair and go down.
Moral improvement (or perfecting) require an evolution leading to a higher consciousness, which is the true torch of life; it is what we have failed too much to appreciate, and that which would be fatal to fail to appreciate any longer ("pluslongtemps", Fr.); For if we do not take it upon ourselves to remedy in time to the moral colapse (or bankruptcy) that already threaten, the whole civilisation will risks to disappear.
Much of what's called 'public' is increasingly a private good paid for by users - ever-higher tolls on public highways and public bridges, higher tuitions at so-called public universities, higher admission fees at public parks and public museums.
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