External Quotes - page 27
We are forced to distinguish between three kinds of speech: (1) The external, "rhetorical speech,” in the common meaning of this expression, which only refers to images because they affect the passions. Since these images do not stem from insight, however, they remain an object of opinion. This is the case of the purely emotive, false speech: "rhetoric” in the usual negative sense. (2) The speech which arises exclusively from a rational proceeding. It is true that this is of a demonstrative character, but it cannot have a rhetorical effect because purely rational arguments do not attain to the passions, i.e., "theoretical” speech in the usual sense. (3) The true rhetorical speech. This springs from the archai, nondeductible, moving, and indicative, due to its original images. The original speech is that of the wise man, of the sophos, who is not only epistetai, but who with insight leads, guides, and attracts.
Ernesto Grassi
The circumstance-adaptive law, operating upon the slight but continued natural disposition to sport in the progeny (seedling variety), does not preclude the supposed influence which volition or sensation may have over the configuration of the body. To examine into the disposition to sport in the progeny, even when there is only one parent, as in many vegetables, and to investigate how much variation is modified by the mind or nervous sensation of the parents, or of the living thing itself during its progress to maturity; how far it depends upon external circumstance, and how far on the will, irritability and muscular exertion, is open to examination and experiment. In the first place, we ought to investigate its dependency upon the preceding links of the particular chain of life, varieties being often merely types or approximations of former parentage; thence the variation of the family, as well as of the individual, must be embraced by our experiments.
Patrick Matthew
The Semitic religions are not religions in the Eastern sense of the term. Their thrust is towards outward expansion, not towards inward exploration. In fact, in the Eastern sense, they are not spiritualities, but are what Marx calls ideologies, tailored for political expansion and imperialist aggression. The two systems -Eastern and Semitic- differ widely in their outlook, perspective and approach. The former speaks in the language of Self or Atma, the latter in the language of external Gods; the former speaks of the Law, the rita, the inner, spiritual and moral law of being and action, the latter speak of Commandments of an external being. The two differ also in their concept of the deity. The god of Semitic religions is "jealous”; he can brook no other gods. He is the sole Lord of the world; therefore, he marches at the head of an army of believers to lay claim to his domain. Those who oppose him are rebels.
Ram Swarup