„This law will be strictly enforced to prevent the type of nuisance and violence that happened in the past...It's not possible to have it all—happiness, equality, democracy—without giving us the tools.“

Speech regarding Civil Liberties and the War on Terrorism (November 20, 2006)

From the Quit India speech in Bombay, on the eve of the Quit India movement (8 August 1942)
1940s
Kontext: Ours is not a drive for power, but purely a non-violent fight for India’s independence. In a violent struggle, a successful general has been often known to effect a military coup and to set up a dictatorship. But under the Congress scheme of things, essentially non-violent as it is, there can be no room for dictatorship. A non-violent soldier of freedom will covet nothing for himself, he fights only for the freedom of his country.
I read Carlyle’s French Revolution while I was in prison, and Pandit Jawaharlal has told me something about the Russian revolution. But it is my conviction that inasmuch as these struggles were fought with the weapon of violence they failed to realize the democratic ideal. In the democracy which I have envisaged, a democracy established by non-violence, there will be equal freedom for all. Everybody will be his own master. It is to join a struggle for such democracy that I invite you today. Once you realize this you will forget the differences between the Hindus and Muslims, and think of yourselves as Indians only, engaged in the common struggle for independence.
We cannot evoke the true spirit of sacrifice and valour, so long as we are not free. I know the British Government will not be able to withhold freedom from us, when we have made enough self-sacrifice. We must, therefore, purge ourselves of hatred.

As quoted in Freedom: A New Analysis (1954) by Maurice William Cranston, p. 112

Socialism (1922), Epilogue (1947)

Bk. I, ch. 5.
1830s, Sartor Resartus (1833–1834)

12 September 1848, "Discours prononcé à l'assemblée constituante le 12 Septembre 1848 sur la question du droit au travail", Oeuvres complètes, vol. IX, p. 546 https://fr.wikisource.org/wiki/Page:Tocqueville_-_%C5%92uvres_compl%C3%A8tes,_%C3%A9dition_1866,_volume_9.djvu/564; Translation (from Hayek, The Road to Serfdom):
Original text:
La démocratie étend la sphère de l'indépendance individuelle, le socialisme la resserre. La démocratie donne toute sa valeur possible à chaque homme, le socialisme fait de chaque homme un agent, un instrument, un chiffre. La démocratie et le socialisme ne se tiennent que par un mot, l'égalité; mais remarquez la différence : la démocratie veut l'égalité dans la liberté, et le socialisme veut l'égalité dans la gêne et dans la servitude.
1840s

A New Earth (2005)
Variante: Nothing ever happened in the past that can prevent you from being present now, and if the past cant prevent you from being present now, what power does it have?
Quelle: A New Earth: Awakening to Your Life's Purpose

Quelle: Friday

Review of The Idea of Justice by Amartya Sen, Journal of Economic Literature (December 2011).

Chorus

Speech regarding Civil Liberties and the War on Terrorism (November 20, 2006)

1900s, The Strenuous Life: Essays and Addresses (1900), National Duties

Hugo Chávez during his closing speech at the World Social Forum in Porto Alegre, Brazil. January 31, 2005. http://www.venezuelanalysis.com/news.php?newsno=1486
2005

Quelle: The Pale King

In private this was sometimes cynically admitted. The attitude of the Indian millionaires was similar. Gandhi called upon them to repent, and naturally they preferred him to the Socialists and Communists who, given the chance, would actually have taken their money away. How reliable such calculations are in the long run is doubtful; as Gandhi himself says, "in the end deceivers deceive only themselves"; but at any rate the gentleness with which he was nearly always handled was due partly to the feeling that he was useful.
Reflections on Gandhi (1949)

Address to Constituent Assembly, Rio de Janeiro, Brazil http://www.eisenhower.archives.gov/education/bsa/citizenship_merit_badge/eisenhower_citizenship_quotations.pdf (8 August 1946)
1940s

1900s, The Strenuous Life: Essays and Addresses (1900), National Duties

Technopoly: the Surrender of Culture to Technology (1992)
Kontext: Cultures may be classed into three types: tool-using cultures, technocracies, and technopolies.... until the seventeenth century, all cultures were tool-users.... the main characteristic of all tool-using cultures is that their tools were largely invented to do two things: to solve specific and urgent problems of physical life, such as in the use of waterpower, windmills, and the heavy-wheeled plow; or to serve the symbolic world of art, politics, myth, ritual, and religion, as in the construction of castles and cathedrals and the development of the mechanical clock. In either case, tools (... were not intended to attack) the dignity and integrity of the culture into which they were introduced. With some exceptions, tools did not prevent people from believing in their traditions, in their God, in their politics, in their methods of education, or in the legitimacy of their social organization...