“If you are a leader, the true measure of your success is not getting people to work. It’s not getting people to work hard. It is getting people to work hard together. That takes commitment.”
“The third, most important, and unfortunately most widespread justification is, at bottom, the age-old religious one just a little altered: that in public life the suppression of some for the protection of the majority cannot be avoided—so that coercion is unavoidable however desirable reliance on love alone might be in human intercourse. The only difference in this justification by pseudo-science consists in the fact that, to the question why such and such people and not others have the right to decide against whom violence may and must be used, pseudo-science now gives a different reply to that given by religion—which declared that the right to decide was valid because it was pronounced by persons possessed of divine power. 'Science' says that these decisions represent the will of the people, which under a constitutional form of government is supposed to find expression in all the decisions and actions of those who are at the helm at the moment.”
“Self-conceit is a sentiment entirely incompatible with genuine sorrow, and it is so firmly
engrafted on human nature that even the most profound sorrow can seldom expel it
altogether. Vanity in sorrow expresses itself by a desire to appear either stricken with grief or
unhappy or brave: and this ignoble desire which we do not acknowledge but which hardly ever
leaves us even in the deepest trouble robs our grief of its strength, dignity and sincerity.”
“What stirs God most is not physical suffering but sin. All too often we are more afraid of physical pain than of moral wrong. The cross is the standing evidence of the fact that holiness is a principle for which God would die.”
“How do you call among you the little mouse, the mouse that jumps?” Paul asked, remembering the pop-hop of motion at Tuono Basin. He illustrated with one hand. A chuckle sounded through the troop. “We call that one muad’dib,” Stilgar said. Jessica”
“If the thing you wish to do is right, and you believe in it, go ahead and do it! Put your dream across, and never mind what “they” say if you meet with temporary defeat, for “they,” perhaps, do not know that every failure brings with it the seed of an equivalent success.”
“In speaking of this desire for our own far off country, which we find in ourselves even now, I feel a certain shyness. I am almost committing an indecency. I am trying to rip open the inconsolable secret in each one of you—the secret which hurts so much that you take your revenge on it by calling it names like Nostalgia and Romanticism and Adolescence; the secret also which pierces with such sweetness that when, in very intimate conversation, the mention of it becomes imminent, we grow awkward and affect to laugh at ourselves; the secret we cannot hide and cannot tell, though we desire to do both. We cannot tell it because it is a desire for something that has never actually appeared in our experience. We cannot hide it because our experience is constantly suggesting it, and we betray ourselves like lovers at the mention of a name. Our commonest expedient is to call it beauty and behave as if that had settled the matter. Wordsworth’s expedient was to identify it with certain moments in his own past. But all this is a cheat. If Wordsworth had gone back to those moments in the past, he would not have found the thing itself, but only the reminder of it; what he remembered would turn out to be itself a remembering. The books or the music in which we thought the beauty was located will betray us if we trust to them; it was not in them, it only came through them, and what came through them was longing. These things—the beauty, the memory of our own past—are good images of what we really desire; but if they are mistaken for the thing itself they turn into dumb idols, breaking the hearts of their worshipers. For they are not the thing itself; they are only the scent of a flower we have not found, the echo of a tune we have not heard, news from a country we have never yet visited.”
“To us, it is incomprehensible that millions of Christian men killed and tortured each other
because Napoleon was ambitious or Alexander was firm, or because England's policy was
astute or the Duke of Oldenburg was wronged. We cannot grasp what connection such
circumstances have the with the actual fact of slaughter and violence: why because the Duke
was wronged, thousands of men from the other side of Europe killed and ruined the people of
Smolensk and Moscow and were killed by them.”
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