Except for those who think in terms of pious platitudes or dogma or narrow prejudice (and those thoughts we aren’t interested in), people don’t speak their beliefs easily, or publicly.
Edward R. Murrow
» Edward R. Murrow - all quotes »
Usually, when people are sad, they don’t do anything. They just cry over their condition. But when they get angry, they bring about a change. When they get angry, they aren't interested in logic, aren't interested in odds, aren't interested in consequences. When they get angry, they realize the condition that they’re in- that their suffering is unjust… and that anything they do to correct it… they’re justified.
Malcolm X
Usually, when people are sad, they don’t do anything. They just cry over their condition. But when they get angry, they bring about a change. When they get angry, they aren't interested in logic, aren't interested in odds, aren't interested in consequences. When they get angry, they realize the condition that they’re in- that their suffering is unjust… and that anything they do to correct it… they’re justified.
Malcolm (Malcolm Little) X
The central fact for me is, I think, that the [role of the] intellectual... cannot be played without a sense of being someone whose place it is publicly to raise embarrassing questions, to confront orthodoxy and dogma (rather than to produce them), to be someone who cannot easily be co-opted by governments or corporations, and whose raison d'etre is to represent all those people and issues that are routinely forgotten or swept under the rug.
Edward Said
Travel is fatal to prejudice, bigotry, and narrow-mindedness, and many of our people need it sorely on these accounts.
Mark Twain
The highest spirituality indeed moves in a free and wide air far above that lower stage of seeking which is governed by religious form and dogma; it does not easily bear their limitations and, even when it admits, it transcends them; it lives in an experience which to the formal religious mind is unintelligible. But man does not arrive immediately at that highest inner elevation and, if it were demanded from him at once, he would never arrive there. At first he needs lower supports and stages of ascent; he asks for some scaffolding of dogma, worship, image, sign, form, symbol, some indulgence and permission of mixed half-natural motive on which he can stand while he builds up in him the temple of the spirit. Only when the temple is completed, can the supports be removed, the scaffolding disappear. The religious culture which now goes by the name of Hinduism not only fulfilled this purpose, but, unlike certain credal religions, it knew its purpose. It gave itself no name, because it set itself no sectarian limits; it claimed no universal adhesion, asserted no sole infallible dogma, set up no single narrow path or gate of salvation; it was less a creed or cult than a continuously enlarging tradition of the Godward endeavour of the human spirit. An immense many-sided many-staged provision for a spiritual self-building and self-finding, it had some right to speak of itself by the only name it knew, the eternal religion, Sanâtana Dharma. It is only if we have a just and right appreciation of this sense and spirit of Indian religion that we can come to an understanding of the true sense and spirit of Indian culture.
Sri Aurobindo
Murrow, Edward R.
Murry, John Middleton
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