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“It goes without saying that I understand the comforts and security of racial solidarity, defensive or otherwise. Only those who have not been set upon by hatred and repelled by rejection fail to understand its attraction. As I have suggested, I have been there.”

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Clarence Thomas

1990s, I Am a Man, a Black Man, an American (1998)

“Do I believe that my views or opinions are perfect or infallible? No, I do not. But in admitting that I have no claim to perfection or infallibility, I am also asserting that competing or differing views similarly have no such claim. And they should not be accorded a status of infallibility or any status that suggests otherwise.”

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Clarence Thomas

1990s, I Am a Man, a Black Man, an American (1998)

“As I think back on those years, I find it interesting that many people seemed to have trouble with their identities as black men. Having had to accept my blackness in the caldron of ridicule from some of my black schoolmates under segregation, then immediately thereafter remain secure in that identity during my years at all-white seminary, I had few racial identity problems. I knew who I was and needed no gimmicks to affirm my identity. Nor, might I add, do I need anyone telling me who I am today. This is especially true of the psycho-silliness about forgetting my roots or self-hatred. If anything, this shows that some people have too much time on their hands.”

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Clarence Thomas

1990s, I Am a Man, a Black Man, an American (1998)

“No good comes from being in the woods.”

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Clarence Thomas

On the occasion of his 25th anniversary as a Supreme Court Justice; reported in Robert Barnes, " For 25 years, it has been Clarence Thomas v. Controversy https://www.washingtonpost.com/politics/courts_law/after-25-years-supporters-praise-clarence-thomas-but-controversy-is-always-near/2016/10/30/3fba40e4-9d24-11e6-a0ed-ab0774c1eaa5_story.html?wpisrc=nl_headlines&wpmm=1", Washington Post (October 30, 2016).
2010s

“To define each of us by our race is nothing short of a denial of our humanity.”

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Clarence Thomas

As quoted in "The New Republic Calls Out Harry Reid on Clarence Thomas" http://www.dinocrat.com/archives/2004/12/08/the-new-republic-calls-out-harry-reid-on-clarence-thomas/ (December 2004), DinoCrat.
1990s

“So in the spring of 1970, in a nihilistic fog, I prayed that I'd be relieved of the anger and the animosity that ate at my soul. I did not want to hate any more, and I had to stop before it totally consumed me. I had to make a fundamental choice. Do I believe in the principles of this country or not? After such angst, I concluded that I did. But the battle between passion and reason would continue, although abated, still intense.”

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Clarence Thomas

1990s, I Am a Man, a Black Man, an American (1998)

“This makes it all the more important that our fallible ideas be examined as all ideas are in the realm of reason, not as some doctrinal or racial heresy. None of us — none of us have been appointed by God or appointed God. And if any of us has, then my question is why hasn't he or she solved all these problems.”

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Clarence Thomas

1990s, I Am a Man, a Black Man, an American (1998)

“I could only choose between being an outcast and being dishonest.”

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Clarence Thomas

Page 133
2000s, (2008)

“There's a rush today to prescribe who is black, to prescribe what our differences, or to ignore what our differences, are. Of course, those of us who came from the rural South were different from the blacks who came from the large northern cities, such as Philadelphia and New York. We were all black. But that similarity did not mask the richness of our differences. Indeed, one of the advantages of growing up in a black neighborhood was that we were richly blessed with the ability to see the individuality of each black person with all its fullness and complexity. We saw those differences at school, at home, at church, and definitely at the barbershop on Saturday morning.”

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Clarence Thomas

1990s, I Am a Man, a Black Man, an American (1998)

“I recalled the ants I had watched as a child on the farm, building their hills one grain of sand at a time, only to have them senselessly destroyed in an instant by a passing foot. I'd pieced my life together the same way, slowly and agonizingly. Would it, too, be kicked callously into dust?”

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Clarence Thomas

Page 214
2000s, (2008)

“But the questioning for me started in the spring of 1970 after an unauthorized demonstration in Cambridge, Massachusetts, to "free the political prisoners." Why was I doing this rather than using my intellect? Perhaps I was empowered by the anger and relieved that I could now strike back at the faceless oppressor. But why was I conceding my intellect and rather fighting much like a brute? This I could not answer, except to say that I was tired of being restrained.”

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Clarence Thomas

1990s, I Am a Man, a Black Man, an American (1998)

“As I have noted, I find a thoughtful, analytical criticism most helpful. I do not think any judge can address a vast array of cases and issues without testing and re-testing his or her reasoning and opinions in the crucible of debate. However, since we are quite limited in public debate about matters that may come before the court, such debate must, for the most part, occur intramurally, thus placing a premium on outside scholarship.”

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Clarence Thomas

1990s, I Am a Man, a Black Man, an American (1998)

“I've found during my almost twenty years in Washington that the tendency to personalize differences has grown to be an accepted way of doing business. One need not do the hard work of dissecting an argument. One need only attack and thus discredit the person making the argument. Though the matter being debated is not effectively resolved, the debate is reduced to unilateral pronouncements and glib but quotable cliches.”

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Clarence Thomas

1990s, I Am a Man, a Black Man, an American (1998)

“I began to suspect that Daddy had been right all along: the only hope I had of changing the world was to change myself first.”

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Clarence Thomas

Page 60
2000s, (2008)

“Unlike the unfortunate practice or custom in Washington and in much of the country, the court is a model of civility. It's a wonderful place. Though there have been many contentious issues to come before the court during these initial years of my tenure, I have yet to hear the first unkind words exchanged among my colleagues. And quite frankly, I think that such civility is the sine qua non of conducting the affairs of the court and the business of the country.”

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Clarence Thomas

1990s, I Am a Man, a Black Man, an American (1998)

“Long after the fact, it occurred to me that this was a metaphor for life- blisters come before calluses, vulnerability before maturity- but not even the thickest of skins could have spared us the lash of Daddy's tongue.”

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Clarence Thomas

Pages 25-26
2000s, (2008)

“Even if the doctrine of substantive due process were somehow defensible, it is not, petitioners still would not have a claim. To invoke the protection of the Due Process Clause at all, whether under a theory of 'substantive' or 'procedural' due process, a party must first identify a deprivation of 'life, liberty, or property'. The majority claims these state laws deprive petitioners of 'liberty', but the concept of 'liberty' it conjures up bears no resemblance to any plausible meaning of that word as it is used in the Due Process Clauses.”

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Clarence Thomas

Obergefell v. Hodges http://www.supremecourt.gov/opinions/14pdf/14-556_3204.pdf (26 June 2015).
2010s

“The inverse relationship between the bold promises and the effectiveness of the proposed solutions, the frustrations with the so-called system, the subtle and not-so-subtle bigotry and animus towards members of my race made radicals and nationalists of many of us. Yes, I understand the reasons why this is attractive. But it is precisely this -- in its historic form, not its present-day diluted form that I have rejected. My question was whether as an individual I truly believed that I was the equal of individuals who were white. This I had answered with a resounding "yes" in 1964 during my sophomore year in the seminary. And that answer continues to be yes. Accordingly, my words and my deeds are consistent with this answer.”

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Clarence Thomas

1990s, I Am a Man, a Black Man, an American (1998)

“As such, I think that it would be in derogation of our respective oaths and our institutional obligations to our country to engage in uncivil behavior. It would also be demeaning to any of us who engages in such conduct. Having worn the robe, we have a lifetime obligation to conduct ourselves as having deserved to wear the robe in the first instance.”

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Clarence Thomas

1990s, I Am a Man, a Black Man, an American (1998)

“How often had he longed to hold us, hug us, grant our every wish, but held himself back for fear of letting us see his vulnerability, believing as he did that real love demanded not affection but discipline?”

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Clarence Thomas

Page 112
2000s, (2008)

“As for the matter of my judicial philosophy, I didn't have one- and didn't want one. A philosophy that is imposed from without instead of arising organically from day-to-day engagement with the law isn't worth having. Such a philosophy runs the risk of becoming an ideology, and I'd spent much of my adult life shying away from abstract ideological theories that served only to obscure the reality of life as it's lived.”

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Clarence Thomas

Page 238
2000s, (2008)

“I could feel the golden handcuffs of a comfortable but unfulfilling life snapping shut on my wrists.”

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Clarence Thomas

Page 119
2000s, (2008)

“Something has gone seriously awry with this Court's interpretation of the Constitution.”

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Clarence Thomas

Dissenting Kelo v. New London http://caselaw.lp.findlaw.com/cgi-bin/getcase.pl?court=US&navby=case&vol=000&invol=04-108.
2000s, Kelo v. New London (2005)

“Even then, though, I cared about people, not theories. I had no wish to spin individual cases into some grandiose, ideologically driven legal theory. I no longer believed in utopian solutions, or the cynical politicians who used them to sucker voters, claiming to care about the poor while actually exploiting them. Not only was I sure that such solutions were doomed to failure, but I also feared that once they failed, the resulting disillusionment would make matters even worse. Yet it was taken for granted in the seventies that the purveyors of these elaborate nostrums were doing the right thing, and anyone who dared to challenge their effectiveness was hooted down. That prospect intimidated me, especially when it came to racial matters.”

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Clarence Thomas

Page 115
2000s, (2008)

“Intra-racially, we consistently recognized our differences. It is quite counter-factual to suggest that such differences have not existed throughout our history. Indeed, when I was on the other side of the ideological divide, arguing strenuously with my grandfather that the revolution was imminent and that we all had to stick together as black people, he was quick to remind me that he had lived much longer than I had and during far more difficult times, and that, in any case, it took all kinds to make a world.”

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Clarence Thomas

1990s, I Am a Man, a Black Man, an American (1998)

“Any effort, policy or program that has as a prerequisite the acceptance of the notion that blacks are inferior is a non-starter with me. I do not believe that kneeling is a position of strength. Nor do I believe that begging is an effective tactic. I am confident that the individual approach, not the group approach, is the better, more acceptable, more supportable and less dangerous one. This approach is also consistent with the underlying principles of this country and the guarantees of freedom through government by consent. I, like Frederick Douglass, believe that whites and blacks can live together and be blended into a common nationality.”

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Clarence Thomas

1990s, I Am a Man, a Black Man, an American (1998)

“[I claim] my right to think for myself, to refuse to have my ideas assigned to me as though I was an intellectual slave because I'm black.”

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Clarence Thomas

Reported in Ellis Cose, " Justice: Still Keeping Score http://web.archive.org/web/20070605123712/http://www.msnbc.msn.com/id/18248548/site/newsweek/page/2/", Newsweek (April 30, 2007).
1990s

“Those incentives have made the legacy of this Courts public purpose test an unhappy one. In the 1950s, no doubt emboldened in part by the expansive understanding of public use this Court adopted in Berman, cities rushed to draw plans for downtown development. Of all the families displaced by urban renewal from 1949 through 1963, 63 percent of those whose race was known were nonwhite, and of these families, 56 percent of nonwhites and 38 percent of whites had incomes low enough to qualify for public housing, which, however, was seldom available to them. Public works projects in the 1950s and 1960s destroyed predominantly minority communities in St. Paul, Minnesota, and Baltimore, Maryland. In 1981, urban planners in Detroit, Michigan, uprooted the largely lower-income and elderly Poletown neighborhood for the benefit of the General Motors Corporation. Urban renewal projects have long been associated with the displacement of blacks; [i]n cities across the country, urban renewal came to be known as Negro removal. Over 97 percent of the individuals forcibly removed from their homes by the slum-clearance project upheld by this Court in Berman were black. Regrettably, the predictable consequence of the Court’s decision will be to exacerbate these effects.”

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Clarence Thomas

Dissenting Kelo v. New London http://caselaw.lp.findlaw.com/cgi-bin/getcase.pl?court=US&navby=case&vol=000&invol=04-108.
2000s, Kelo v. New London (2005)