L’homme est né dans l’eau, son ancêtre est la grenouille et l’analyse des langues humaines apporte la preuve de cette théorie.

Following the law is the way in which ordinary people in ordinary times maintain contact with the sacred, once they can no longer speak directly to God. Is this not what the Old Testament prophets said? This is the tradition that was carried forward to the new world by the Puritans, that informed the first political-religious communities here, and that continues to inform our political imagination through faith in popular sovereignty and reverence for law.

Denken wir an das Erlebnis des Geführtwerdens! Fragen wir uns: Worin besteht dieses Erlebnis, wenn wir z.B. einen Weg geführt würden? - Stelle dir diese Fälle vor: Du bist auf einem Spielplatz, etwa mit verbundenen Augen, und wirst von jemandem an der Hand geleitet, bald links, bald rechts; du mußt immer des Zuges seiner Hand gewärtig sein, auch achtgeben, daß du bei einem unerwarteten Zug nicht stolperst. Oder aber: du wirst von jemandem an der Hand mit Gewalt geführt, wohin du nicht willst. Oder: du wirst im Tanz von einem Partner geführt; du machst dich so rezeptiv wie möglich, um seine Absicht zu erraten und dem leisesten Drucke zu folgen. Oder: jemand führt dich einen Spazierweg; ihr geht im Gespräch; wo immer er geht, gehst du auch. Oder: du gehst einen Feldweg entlang, läßt dich von ihm führen. Alle diese Situationen sind einander ähnlich; aber was ist allen den Erlebnissen gemeinsam?

"no one could number the vastness of the cavalry contingents [so] every man was ordered to carry a stone so as to throw it down ... so as to form a mound ... a fearful sign [left] for the morrow to understand past events. And wherever they passed, they left such markers at every crossroad along their way." - the epic histories attributed to p'awtos buzand, quoted in Peter Brown's the rise of western christendom

No pedagogy which is truly liberating can remain distant from the oppressed by treating them as unfortunates and by presenting for their emulation models from among the oppressors. The oppressed must be their own example in the struggle for their redemption.

‘Guanyem Barcelona’ citizens’ platform launch

in September 2014, she answered the question

‘¿Qui Som?’ (‘Who are we?’) as follows:

… women underrepresented in the political domain

but overrepresented in the invisible labor of care;

rights and services; struggling working-class and

unemployed people taking public transportation to

educators and nurses defending basic elements

of social welfare; migrants in search for a more

hospitable city without repression and detention

centers; experienced municipal public servants

demanding a fair and transparent use of public

institutions and an acknowledgment of their

capacities; diverse familial groupings denouncing

the criminalization of the personal choices they

made when building their relationships; children

elderly people and retirees hoping for an assurance

of their well-being and the recognition of their

experiences.

is autem memoratur prudenter doctissimeque dixisse, oportuisse hominum pectora fenestrata et aperta esse, uti non occultos haberent sensus sed patentes ad considerandum.

https://penelope.uchicago.edu/Thayer/L/Roman/Texts/Vitruvius/3*.html#Intro.1

The question is not one of misrepresentation, but of adjusting fact,

so as to raise it to the power of evidence.

—George Eliot, Felix Holt, the Radical

Il y a des mots d’une telle solitude de cœur, d’un tel élan vers les âges futurs, qu’on est bien tenté de croire que le présent n’est plus pour lui. L’amitié vit-elle encore ?

https://fr.wikisource.org/wiki/Histoire_de_la_R%C3%A9volution_fran%C3%A7aise_(Michelet)/Livre_XIX/Chapitre_1

Meno 71b

⚘

In this case an oak tree is planted in an exquisite container that should have received into its bosom just lovely flowers; the roots spread out, the container is destroyed. A fine, pure, noble, highly moral being, lacking the physical strength that makes up the hero, is destroyed by a burden it can neither bear nor cast off.

It is wrong to stand on tiptoe, so as to look out beyond one's own time. One cannot leap out of one's own time any more than one can jump out of one's own skin.

Gewöhnen kann sich auch der Zerstreute. Mehr: gewisse Aufgaben in der Zerstreuung bewältigen zu können, erweist erst, daß sie zu lösen einem zur Gewohnheit geworden ist. Durch die Zerstreuung, wie die Kunst sie zu bieten hat, wird unter der Hand kontrolliert, wie weit neue Aufgaben der Apperzeption lösbar geworden sind. Da im übrigen für den Einzelnen die Versuchung besteht, sich solchen Aufgaben zu entziehen, so wird die Kunst deren schwerste und wichtigste da angreifen, wo sie Massen mobilisieren kann. Sie tut es gegenwärtig im Film. Die Rezeption in der Zerstreuung, die sich mit wachsendem Nachdruck auf allen Gebieten der Kunst bemerkbar macht und das Symptom von tiefgreifenden Veränderungen der Apperzeption ist, hat am Film ihr eigentliches Übungsinstrument.

Les sciences humaines seront donc prises seulement comme "thème" (p. 214) et non comme objet d'étude. -- compte rendu de Ganger Pensée formelle et Sciences de l'Homme par Lebrun, revue L'age de la science I, 1969

cf. "Naissance des thèmes" -- chapitre du livre Kant et la fin de la Métaphysique, Lebrun 1970

Tous convinrent qu'on ne pouvait douter que ce parchemin, écrit avec tant de soin et avec des caractères si remarquables, ne fût une espèce de mémorial qu'il gardait très soigneusement pour conserver le souvenir d'une chose qu'il voulait avoir toujours présente à ses yeux et à son esprit, puisque depuis huit ans, il prenait soin de le coudre et découdre à mesure qu'il changeait d'habits.

Metamorphoses 6.40

Protagoras 342δ

Thus human slavery in the South pointed and led in two singularly contradictory and paradoxical directions -- toward the deliberate commercial breeding and sale of human labor for profit and toward the intermingling of black and white blood (ch. 1 The Black Worker)

1. [...] Quand une vérité est nécessaire, on en peut trouver la raison par l'analyse, la résolvant en idées et en vérités plus simples, jusqu'à ce qu'on vienne aux primitifs.
2. C'est ainsi que chez les Mathématiciens, les théorèmes de spéculation et les canons de pratique sont réduits par l'analyse aux Définitions, Axiomes, et Demandes.
3. Et il y a enfin des idées simples dont on ne saurait donner la définition ; il y aussi des Axiomes et Demandes, ou en un mot, des principes primitifs, qui ne sauraient être prouvés et n'en ont point besoin aussi ; et ce sont les Énonciations identiques, dont l'opposé contient une contradiction expresse.

Das Höchste der Kunst ist die menschliche Gestalt - Gestalt nicht nur im engsten Sinne, sondern auch im Sinne der Poesie -, das Höchste der Philosophie das menschliche Wesen. Die menschliche Gestalt ist nicht mehr eine beschränkte, endliche Gestalt - sonst könnte mit leichter Mühe der dichtende Geist diese Schranken beseitigen und eine höhere Gestalt aus ihr hervorzaubern -, sie ist die Gattung der mannigfaltigen Tierarten, die aber im Menschen eben nicht mehr als Art, sondern als Gattung existiert; das menschliche Wesen ist nicht mehr ein besonderes, subjektives, sondern ein universales Wesen, denn der Mensch hat das Universum zum Gegenstande seines Erkenntnistnebes; aber nur ein kosmopolitisches Wesen kann den Kosmos zu seinem Gegenstande machen. Simile simili gaudet.

• Dante, De Monarchia Book I.iii 1-8, similar stations in opposite direction:

[1] We must therefore now see what is the purpose of human society as a whole [finis totius humane civilitatis]; when we have seen this, more than half our work will be done, as Aristotle says in the Ethics. [2] And to throw light on the matter we are inquiring into, it should be borne in mind that, just as there is a particular purpose for which nature produces the thumb, and a different one for which she produces the whole hand, and again a purpose different from both of these for which she produces the arm, and a purpose different from all of these for which she produces the whole person [totum hominem]; in the same way there is one purpose for which the individual person is designed, another for the household [domesticam comunitatem], another for the small community [viciniam], yet another for the city [civitatem], and another for the kingdom [regnum]; and finally the best purpose of all is the one for which God Everlasting with his art, which is nature [arte sua, que natura est], brings into being the whole of mankind [universaliter genus humanum]. And it is this purpose we are seeking here as the guiding principle in our inquiry.

[3] Consequently the first point to bear in mind is that God and nature do nothing in vain; on the contrary whatever they bring into being is designed for a purpose. For in the intention of its creator qua creator the essential nature of any created being is not an ultimate end in itself; the end is rather the activity which is proper to that nature; and so it is that the activity does not exist for the sake of the essential nature, but the essential nature for the sake of that activity. [4] There is therefore some activity specific to humanity as a whole, for which the whole human race in all its vast number of individual human beings is designed; and no single person, or household, or small community, or city, or individual kingdom can fully achieve it. Now what this activity is will become clear when once we clarify what is the highest potentiality of the whole of mankind. [5] I say therefore that no faculty shared by many different species is the highest potentiality of any one of them; because, since it is precisely that highest potentiality which is the defining characteristic of the species, it would follow that one and the same essential nature was specific to several species; and this is impossible.

[6] So the highest faculty in a human being is not simply to exist, because the elements too share in the simple fact of existence; nor is it to exist in compound form, for that is found in minerals; nor is it to exist as a living thing, for plants too share in that; nor is it to exist as a creature with sense perception, for that is also shared by the lower animals; but it is to exist as a creature who apprehends by means of the potential intellect: this mode of existence belongs to no creature (whether higher or lower) other than human beings.

[7] For while there are indeed other beings who like us are endowed with intellect, nonetheless their intellect is not ‘potential’ in the way that man’s is, since such beings exist only as intelligences and nothing else, and their very being is simply the act of understanding that their own nature exists; and they are engaged in this ceaselessly, otherwise they would not be eternal. It is thus clear that the highest potentiality of mankind is his intellectual potentiality or faculty [quod ultimum de potentia ipsius humanitatis est potentia sive virtus intellectiva].

[8] And since that potentiality cannot be fully actualised all at once in any one individual or in any one of the particular social groupings enumerated above [per unum hominem seu per aliquam particularium comunitatum], there must needs be a vast number of individual people in the human race [necesse est multitudinem esse in humano genere], through whom the whole of this potentiality can be actualised; just as there must be a great variety of things which can be generated so that the whole potentiality of prime matter can continuously be actualised; otherwise one would be postulating a potentiality existing separately from actualisation, which is impossible. [! - Brenet presents two possible readings of this sticky proposition in "Averroès and Dante, New Readings of Monarchia I, 3"]

[9] And Averroes is in agreement with this opinion in his commentary on the De anima. Now the intellectual potentiality of which I am speaking is not only concerned with universal ideas or classes, but also (by extension as it were) with particulars; and so it is often said that the theoretical intellect by extension becomes practical, its goal then being doing and making.

"lower part of a roof," especially that which projects beyond the wall, 1570s, alteration of southwest Midlands dialectal eovese (singular), from Old English efes "edge of a roof," also "edge of a forest," from Proto-Germanic ubaswo-/ubiswo "vestibule, porch, eaves" (source also of Old Frisian ose "eaves," Old High German obasa "porch, hall, roof," German Obsen, Old Norse ups, Gothic ubizwa "porch;" German oben "above"). This is reconstructed to be from an extended form of PIE root *upo "under," also "up from under," hence also "over." By 16c. it came to be mistaken for a plural and the new singular eave emerged.

Uncertain. Perhaps from a Vulgar Latin *dadu, itself either from Latin datum (“thrown, given”), or from Arabic أَعْدَاد (ʔaʕdād, “numbers”). Compare Spanish and Portuguese dado, Catalan dau, French dé.

Vous savez, les médias, n'existent pas. Nous on existe, c'est plus important. Vous savez, tous les médias qui écrivent sur nous, pour la plupart ils n'existent pas, ils font des petits médias qui sont très peu reliés, et vous savez le public ne s'y trompe pas. Vous savez, j'ai plus confiance dans le public que dans les médias.

„Die Natur baut keine Maschinen, keine Lokomotiven, Eisenbahnen, electric telegraphs, selfacting mules etc. Sie sind Produkte der menschlichen Industrie; natürliches Material, verwandelt in Organe des menschlichen Willens über die Natur oder seiner Betätigung in der Natur. Sie sind von der menschlichen Hand geschaffne Organe des menschlichen Hirns; vergegenständlichte Wissenskraft. Die Entwicklung des capital fixe zeigt an, bis zu welchem Grade das allgemeine gesellschaftliche Wissen, knowledge, zur unmittelbaren Produktivkraft geworden ist und daher die Bedingungen des gesellschaftlichen Lebensprozesses selbst unter die Kontrolle des general intellect gekommen und ihm gemäß umgeschaffen sind. Bis zu welchem Grade die gesellschaftlichen Produktivkräfte produziert sind, nicht nur in der Form des Wissens, sondern als unmittelbare Organe der gesellschaftlichen Praxis; des realen Lebensprozesses.“

(coined by Leon Thomas to describe his singing)