“The irreducible constitutional minimum of standing under Article III consists of three elements. First, the plaintiff must have suffered an injury in fact, an invasion of a legally protected interest that is (a) concrete and particularized, and (b) actual or imminent, rather than conjectural or hypothetical. Second, there must be a causal connection between the injury and the challenged action of the defendant. Third, it must be likely, as opposed to merely speculative, that the injury would be redressed by a favorable decision.” – Judge Hamilton, United States of America v. Funds in the Amount of $239,400, et al. (Seventh Circuit Court of Appeals, July 28, 2015)(internal cites and quotations omitted)
“The trouble with quantum mechanics is not only in solving the equations but in understanding what the solutions mean.” – Richard P. Feynman, The Feynman Lectures on Physics, Vol. III
“ ‘It is well settled that a party named in a contract may, by his acts and conduct, indicate his assent to its terms and become bound by its provisions even though he has not signed it.’ ” – Justice Pucinski, Illinois Appellate Court, First District, Fourth Division, November 1, 2012, Asset Recovery Contracting, LLC v. Walsh Construction Co. of Illinois
“A vagrant is anybody a cop don’t like.” – John Steinbeck, The Grapes of Wrath
“Beside an irrigation ditch a preacher labored and the people cried. And the preacher paced like a tiger, whipping the people with his voice, and they groveled and whined on the ground. He calculated them, gauged them, played on them, and when they were all squirming on the ground he stooped down and of his great strength he picked each one up in his arms and shouted, Take ‘em, Christ! and threw each one in the water. And when they were all in, waist deep in the water, and looking with frightened eyes at the master, he knelt down on the bank and he prayed for them; and he prayed that all men and women might grovel and whine on the ground. Men and women, dripping, clothes sticking tight, watched; then gurgling and sloshing in their shoes they walked back to the camp, to the tents, and they talked softly in wonder: We been saved, they said. We’re washed white as snow. We won’t never sin again. And the children, frightened and wet, whispered together: We been saved. We won’t sin no more.” – John Steinbeck, The Grapes of Wrath
“It’s all downhill after the first kiss.” – Lou Reed, “Modern Dance”
“You get born, and you nurse on lies, and you get weaned on lies, and you learn fancier lies in school. You live all your life on lies, and then maybe when you’re ready to die, it comes to you—that there’s nothing, nothing but yourself and what you could have done. Only you ain’t done it, because the lies told you there was something else. Then you know you could of had the world, because you’re the only one that knows the secret; only then it’s too late.” – John Williams, Butcher’s Crossing
“The great highways streamed with moving people. There in the Middle and Southwest had lived a simple agrarian folk who had not changed with industry, who had not farmed with machines or known the power and danger of machines in private hands. They had not grown up in the paradoxes of industry. Their sense were still sharp to the ridiculousness of the industrial life. And then suddenly the machines pushed them out and they swarmed on the highways. The movement changed them; the highways, the camps along the road, the fear of hunger and the hunger itself, changed them. They were migrants. And the hostility changed them, welded them, united them—hostility that made the little towns group and arm as though to repel an invader, squads with pick handles, clerks and storekeepers with shotguns, guarding the world against their own people. In the West there was panic when the migrants multiplied on the highways. Men of property were terrified for their property, Men who had never been hungry saw the eyes of the hungry. Men who had never wanted anything very much saw the flare of want in the eyes of the migrants. And the men of the towns and of the soft suburban country gathered to defend themselves; and they reassured themselves that they were good and the invaders bad.” – John Steinbeck, The Grapes of Wrath
“Our awareness of continuity is rooted in the constantly recurring awareness of loss, past, present, and to come, and upon grief, the seismic emotional response to being deprived of those we love, and of all that seems indispensable to us.” – W.S. Merwin, “You Can Take It With You”
“The lessons of war are painfully learned, yet with war over are quickly forgotten until it is time to begin learning them again by the same painful process as before. They can at least be chronicled by the historian, to facilitate the relearning.” – Mark Skinner Watson, Chief of Staff: Prewar Plans and Preparations, Vol. 1-1, United States Army in World War II
“One of the largest difficulties in adjusting a peace-minded people to the temporary pursuit of war is that the facts of war are often in total opposition to the facts of peace. An industrialist trained in economy will employ for a given job just enough means to perform the job. He will avoid all excessive use of manpower and material alike. Nothing could be more rational than this instinctive economy of force. But war is irrational and war is waste, fundamentally; likewise its processes are appallingly wasteful of the less important—and sometimes wisely so, the peacetime economist is astonished to learn. Unlike the industrialist just mentioned, the efficient commander does not seek to use just enough means, but an excess of means. A military force that is just strong enough to take a position will suffer heavy casualties in doing so; a force vastly superior to the enemy’s will do the job without serious loss of men and (often more important still) with no loss of the all-important commodity, time; it can thereafter plunge straight ahead to the next task, catching the enemy unaware and thus gaming victory after victory and driving a bewildered enemy into panic.” – Mark Skinner Watson, Chief of Staff: Prewar Plans and Preparations, Vol. 1-1, United States Army in World War II
“A democracy is not ruled by warriors, even in wartime, but by civilian authority.” – Mark Skinner Watson, Chief of Staff: Prewar Plans and Preparations, Vol. 1-1, United States Army in World War II
“Wars are no longer declared and, having begun, proceed according to an unfamiliar template . . . a perfectly thriving state can, in a matter of months and even days, be transformed into an arena of fierce armed conflict, become a victim of foreign intervention, and sink into a morass of chaos, humanitarian catastrophe, and civil war. . . . The very ‘rules of war’ have changed. The role of nonmilitary means of achieving political and strategic goals has grown, and, in many cases, they have exceeded the power of force of weapons in their effectiveness . . . . The focus of applied methods of conflict has altered in the direction of the broad use of political, economic, informational, humanitarian,
and other nonmilitary measures—applied in coordination with the protest potential of the population. All this is supplemented by military means of a concealed character, including carrying out actions of informational conflict and the actions of special-operations forces. The open use of forces—often under the guise of peacekeeping and crisis regulation—is resorted to only at a certain stage, primarily for the achievement of final success in the conflict.” – Mark Galeotti, “The ‘Gerasimov Doctrine’ and Russian Non-Linear War”
“If a tree falls in a forest and there is nobody there to hear it, does it make a noise? A real tree falling in a real forest makes a sound, of course, even if nobody is there. Even if no one is present to hear it, there are other traces left. The sound will shake some leaves, and if we were careful enough we might find somewhere that some thorn had rubbed against a leaf and made a tiny scratch that could not be explained unless we assumed the leaf were vibrating. So in a certain sense we would have to admit that there is a sound made. We might ask: was there a sensation of sound? No, sensations have to do, presumably, with consciousness. And whether ants are conscious and whether there were ants in the forest, or whether the tree was conscious, we do not know.” – Richard P. Feynman, The Feynman Lectures on Physics, Vol. III (emphases in original)
“Some of the owner men were kind because they hated what they had to do, and some of them were angry because they hated to be cruel, and some of them were cold because they had long ago found that one could not be an owner unless one were cold. And all of them were caught in something larger than themselves. Some of them hated the mathematics that drove them, and some were afraid, and some worshiped the mathematics because it provided a refuge from thought and from feeling. If a bank or a finance company owned the land, the owner man said, ‘The Bank—or the Company—needs—wants— insists—must have—as though the Bank or the Company were a monster, with thought and feeling, which had ensnared them. These last would take no responsibility for the banks or the companies because they were men and slaves, while the banks were machines and masters all at the same time. Some of the owner men were a little proud to be slaves to such cold and powerful masters.” – John Steinbeck, The Grapes of Wrath
“There ain’t no sin and there ain’t no virtue. There’s just stuff people do. It’s all part of the same thing. And some of the things folks do is nice, and some ain’t nice, but that’s as far as any man got a right to say.” – John Steinbeck, The Grapes of Wrath
“The process of writing a book is the process of outgrowing it.” – John Steinbeck (interviewed by Herbert Sturz)
“Intellectual theories to the contrary, criticism remains a subjective act, a kind of fiction passing for objective discourse.” – Robert Demott, “Introduction,” Penguin Classics Edition of John Steinbeck’s The Grapes of Wrath
“The natural writer would almost always rather be reading, writing, or alone, except of course when he needs something from one of the three basic food groups: sex, love, and attention. He may be a selfish son of a bitch, he may seem to care more about his work than about the people in his life, he may be a social misfit, a freak, or a smooth operator, but every person who does serious time with a keyboard is attempting to translate his version of the world into words so that he might be understood. Indeed, the great paradox of the writer’s life is how much time he spends alone trying to connect with other people.” – Betsy Lerner, The Forest for the Trees
“To say that attending graduate school is the end of innocence is not an exaggeration.” – Betsy Lerner, The Forest for the Trees
“Europe isn’t a continent, unless the word is defined Eurocentrically. Europe is a peninsula; the division between Europe and Asia is arbitrary, unlike the divisions between other continents.” – James W. Loewen, Lies My Teacher Told Me
“Sociologists have long agreed that schools are important socializing agents in our society. ‘Socializing’ in this context does not mean hobnobbing around a punch bowl but refers to the process of learning and internalizing the basic social rules—language, norms, etiquette—necessary for an individual to function in society. Socialization is not primarily cognitive. We are not persuaded rationally not to pee in the living room, we are required not to. We then internalize and obey this rule even when no authority figure lurks to enforce it. Teachers may try to convince themselves that education’s main function is to promote inquiry, not iconography, but in fact the socialization function of schooling remains dominant at least through high school and hardly disappears in college. Education as socialization tells people what to think and how to act and requires them to conform.” – James W. Loewen, Lies My Teacher Told Me (emphasis in original)
“If knowledge is power, ignorance cannot be bliss.” – James W. Loewen, Lies My Teacher Told Me
“It turns out—although it is not at all self-evident—that in all circumstances where it has been experimentally checked, the velocity of a fluid is exactly zero at the surface of a solid. You have noticed, no doubt, that the blade of a fan will collect a thin layer of dust—and that it is still there after the fan has been churning up the air. You can see the same effect even on the great fan of a wind tunnel. Why isn’t the dust blown off by the air? In spite of the fact that the fan blade is moving at high speed through the air, the speed of the air relative to the fan blade goes to zero right at the surface. So the very smallest dust particles are not disturbed.” – Richard P. Feynman, The Feynman Lectures on Physics, Vol. II
“To imagine a man perfectly free and not subject to the law of inevitability, we must imagine him all alone, beyond space, beyond time, and free from dependence on cause.” – Leo Tolstoy, War and Peace (trans. Louise and Aylmer Maude)(emphases in original)
“If we consider a man alone, apart from his relation to everything around him, each action of his seems to us free. But if we see his relation to anything around him, if we see his connection with anything whatever—with a man who speaks to him, a book he reads, the work on which he is engaged, even with the air he breathes or the light that falls on the things about him—we see that each of these circumstances has an influence on him and controls at least some side of his activity. And the more we perceive of these influences the more our conception of his freedom diminishes and the more our conception of the necessity that weighs on him increases.” – Leo Tolstoy, War and Peace (trans. Louise and Aylmer Maude)
“If the consciousness of freedom were not a separate and independent source of self-consciousness it would be subject to reasoning and to experience, but in fact such subjection does not exist and is inconceivable. A series of experiments and arguments proves to every man that he, as an object of observation, is subject to certain laws, and man submits to them and never resists the laws of gravity or impermeability once he has become acquainted with them. But the same series of experiments and arguments proves to him that the complete freedom of which he is conscious in himself is impossible, and that his every action depends on his organization, his character, and the motives acting upon him; yet man never submits to the deductions of these experiments and arguments. Having learned from experiment and argument that a stone falls downwards, a man indubitably believes this and always expects the law that he has learned to be fulfilled. But learning just as certainly that his will is subject to laws, he does not and cannot believe this. However often experiment and reasoning may show a man that under the same conditions and with the same character he will do the same thing as before, yet when under the same conditions and with the same character he approaches for the thousandth time the action that always ends in the same way, he feels as certainly convinced as before the experiment that he can act as he pleases. Every man, savage or sage, however incontestably reason and experiment may prove to him that it is impossible to imagine two different courses of action in precisely the same conditions, feels that without this irrational conception (which constitutes the essence of freedom) he cannot imagine life. He feels that however impossible it may be, it is so, for without this conception of freedom not only would he be unable to understand life, but he would be unable to live for a single moment. He could not live, because all man’s efforts, all his impulses to life, are only efforts to increase freedom. Wealth and poverty, fame and obscurity, power and subordination, strength and weakness, health and disease, culture and ignorance, work and leisure, repletion and hunger, virtue and vice, are only greater or lesser degrees of freedom. A man having no freedom cannot be conceived of except as deprived of life.” – Leo Tolstoy, War and Peace (trans. Louise and Aylmer Maude)
“Regarding man as a subject of observation from whatever point of view—theological, historical, ethical, or philosophic—we find a general law of necessity to which he (like all that exists) is subject. But regarding him from within ourselves as what we are conscious of, we feel ourselves to be free. This consciousness is a source of self-cognition quite apart from and independent of reason. Through his reason man observes himself, but only through consciousness does he know himself. Apart from consciousness of self no observation or application of reason is conceivable. To understand, observe, and draw conclusions, man must first of all be conscious of himself as living. A man is only conscious of himself as a living being by the fact that he wills, that is, is conscious of his volition. But his will—which forms the essence of his life—man recognizes (and can but recognize) as free. If, observing himself, man sees that his will is always directed by one and the same law (whether he observes the necessity of taking food, using his brain, or anything else) he cannot recognize this never-varying direction of his will otherwise than as a limitation of it. Were it not free it could not be limited. A man’s will seems to him to be limited just because he is not conscious of it except as free.” – Leo Tolstoy, War and Peace (trans. Louise and Aylmer Maude)
“The presence of the problem of man’s free will, though unexpressed, is felt at every step of history. All seriously thinking historians have involuntarily encountered this question. All the contradictions and obscurities of history and the false path historical science has followed are due solely to the lack of a solution of that question. If the will of every man were free, that is, if each man could act as he pleased, all history would be a series of disconnected incidents. If in a thousand years even one man in a million could act freely, that is, as he chose, it is evident that one single free act of that man’s in violation of the laws governing human action would destroy the possibility of the existence of any laws for the whole of humanity. If there be a single law governing the actions of men, free will cannot exist, for then man’s will is subject to that law. In this contradiction lies the problem of free will, which from most ancient times has occupied the best human minds and from most ancient times has been presented in its whole tremendous significance.” – Leo Tolstoy, War and Peace (trans. Louise and Aylmer Maude)
“Examining only those expressions of the will of historical persons which, as commands, were related to events, historians have assumed that the events depended on those commands. But examining the events themselves and the connection in which the historical persons stood to the people, we have found that they and their orders were dependent on events. The incontestable proof of this deduction is that, however many commands were issued, the event does not take place unless there are other causes for it, but as soon as an event occurs—be it what it may—then out of all the continually expressed wishes of different people some will always be found which by their meaning and their time of utterance are related as commands to the events. Arriving at this conclusion we can reply directly and positively to these two essential questions of history: (1) What is power? (2) What force produces the movement of the nations? (1) Power is the relation of a given person to other individuals, in which the more this person expresses opinions, predictions, and justifications of the collective action that is performed, the less is his participation in that action. (2) The movement of nations is caused not by power, nor by intellectual activity, nor even by a combination of the two as historians have supposed, but by the activity of all the people who participate in the events, and who always combine in such a way that those taking the largest direct share in the event take on themselves the least responsibility and vice versa. Morally the wielder of power appears to cause the event; physically it is those who submit to the power. But as the moral activity is inconceivable without the physical, the cause of the event is neither in the one nor in the other but in the union of the two. Or in other words, the conception of a cause is inapplicable to the phenomena we are examining. In the last analysis we reach the circle of infinity—that final limit to which in every domain of thought man’s reason arrives if it is not playing with the subject. . . . Why war and revolution occur we do not know. We only know that to produce the one or the other action, people combine in a certain formation in which they all take part, and we say that this is so because it is unthinkable otherwise, or in other words that it is a law.” – Leo Tolstoy, War and Peace (trans. Louise and Aylmer Maude)