That the whole free people of any nation ought to be exercised to arms, not only the example of our ancestors, as appears by the acts of parliament made in both kingdoms to that purpose, and that of the wisest governments among the ancients; but the advantage of choosing out of great numbers, seems clearly to demonstrate. For in countries where husbandry, trade, manufactures, and other mechanical arts are carried on, even in time of war, the impediments of men are so many and so various, that unless the whole people be exercised, no considerable numbers of men can be drawn out, without disturbing those employments, which are the vitals of the political body. Besides, that upon great defeats, and under extreme calamities, from which no government was ever exempted, every nation stands in need of all the people, as the ancients sometimes did of their slaves. And I cannot see why arms should be denied to any man who is not a slave, since they are the only true badges of liberty; and ought never, but in times of utmost necessity, to be put into the hands of mercenaries or slaves: neither can I understand why any man that has arms should not be taught the use of them.
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Eagerly, musician,Sweep your string,So we may sing,Elated, optative,Our several voicesInterblending,Playfully contending,Not interferingBut co-inhering,For all withinThe cincture of the soundIs holy ground,Where all are Brothers,None faceless Others. Let mortals bewareOf words, forWith words we lie,Can say peaceWhen we mean war,Foul thought speak fairAnd promise falsely,But song is true:Let music for peaceBe the paradigm,For peace means to changeAt the right time,As the World-Clock,Goes Tick and Tock. So may the storyOf our human cityPresently moveLike music, whenBegotten notesNew notes beget,Making the flowingOf time a growing,Till what it could be,At last it is,Where even sadnessIs a form of gladness,Where Fate is Freedom,Grace and Surprise.
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What men call sovereignty is a worldly strife and constant war;
Worship of God is the highest throne, the happiest of all estates.
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Now is the winter of our discontent Made glorious summer by this sun of York, And all the clouds that loured upon our house In the deep bosom of the ocean buried. Now are our brows bound with victorious wreaths, Our bruised arms hung up for monuments, Our stern alarums changed to merry meetings, Our dreadful marches to delightful measures. Grim-visaged war hath smoothed his wrinkled front And now, instead of mounting barbed steeds To fright the souls of fearful adversaries, He capers nimbly in a lady's chamber To the lascivious pleasing of a lute. But I, that am not shaped for sportive tricks, Nor made to court an amorous looking-glass I, that am rudely stamped, and want love's majesty To strut before a wanton ambling nymph I, that am curtailed of this fair proportion, Cheated of feature by dissembling nature, Deformed, unfinished, sent before my time Into this breathing world, scarce half made up, And that so lamely and unfashionable That dogs bark at me as I halt by them,-- Why, I, in this weak piping time of peace, Have no delight to pass away the time, Unless to spy my shadow in the sun.
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The hens they all cackle, the roosters all beg, But I will not hatch, I will not hatch. For I hear all the talk of pollution and war As the people all shout and the airplane roar, So I'm staying in here where it's safe and it's warm, And I WILL NOT HATCH
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Peaceableness toward enemies is an idea that will, of course, continue to be denounced as impractical. It has been too little tried by individuals, much less by nations. It will not readily or easily serve those who are greedy for power. It cannot be effectively used for bad ends. It could not be used as the basis of an empire. It does not afford opportunities for profit. It involves danger to practitioners. It requires sacrifice. And yet it seems to me that it is practical, for it offers the only escape from the logic of retribution. It is the only way by which we can cease to look to war for peace. ... Peaceableness is not passive. It is the ability to act to resolve conflict without violence. If it is not a practical and practicable method, it is nothing. As a practicable method, it reduces helplessness in the face of conflict. In the face of conflict, the peaceable person may find several solutions, the violent person only one.
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War is a poor chisel to carve out tomorrow.
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Every time we walk along a beach some ancient urge disturbs us so that we find ourselves shedding shoes and garments or scavenging among seaweed and whitened timbers like the homesick refugees of a long war.
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There is a terrible war coming, and these young men who have never seen war cannot wait for it to happen, but I tell you, I wish that I owned every slave in the South, for I would free them all to avoid this war.
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Our lives laid down in war and peace may not Be found acceptable in Heaven's sight....
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Had he and I but met By some old ancient inn, We should have sat us down to wet Right many a nipperkin! But ranged as infantry, And staring face to face, I shot at him as he at me, And killed him in his place. I shot him dead because-- Because he was my foe, Just so: my foe of course he was; That's clear enough; although He thought he
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If you have form'd a circle to go into, Go into it yourself, and see how you would do. They said this mystery never shall cease: The priest promotes war, and the soldier peace.
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The Minstrel Boy to the war is gone In the ranks of death you'll find him,...
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So if I asked you about art you could give me the skinny on every art book ever written...Michelangelo? You know a lot about him I bet. Life's work, criticisms, political aspirations. But you couldn't tell me what it smells like in the Sistine Chapel. You've never stood there and looked up at that beautiful ceiling. And if I asked you about women I'm sure you could give me a syllabus of your personal favorites, and maybe you've been laid a few times too. But you couldn't tell me how it feels to wake up next to a woman and be truly happy. If I asked you about war you could refer me to a bevy of fictional and non-fictional material, but you've never been in one. You've never held your best friend's head in your lap and watched him draw his last breath, looking to you for help. And if I asked you about love I'd get a sonnet, but you've never looked at a woman and been truly vulnerable. Known that someone could kill you with a look. That someone could rescue you from grief. That God had put an angel on Earth just for you. And you wouldn't know how it felt to be her angel. To have the love be there for her forever. Through anything, through cancer. You wouldn't know about sleeping sitting up in a hospital room for two months holding her hand and not leaving because the doctors could see in your eyes that the term 'visiting hours' didn't apply to you. And you wouldn't know about real loss, because that only occurs when you lose something you love more than yourself, and you've never dared to love anything that much. I look at you and I don't see an intelligent confident man, I don't see a peer, and I don't see my equal. I see a boy. Nobody could possibly understand you, right Will? Yet you presume to know so much about me because of a painting you saw. You must know everything about me. You're an orphan, right? Do you think I would presume to know the first thing about who you are because I read 'Oliver Twist?' And I don't buy the argument that you don't want to be here, because I think you like all the attention you're getting. Personally, I don't care. There's nothing you can tell me that I can't read somewhere else. Unless we talk about your life. But you won't do that. Maybe you're afraid of what you might say.
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For those who believe in God, most of the big questions are answered. But for those of us who can't readily accept the God formula, the big answers don't remain stone-written. We adjust to new conditions and discoveries. We are pliable. Love need not be a command or faith a dictum. I am my own God. We are here to unlearn the teachings of the church, state, and our educational system. We are here to drink beer. We are here to kill war. We are here to laugh at the odds and live our lives so well that Death will tremble to take us.
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Serious sport has nothing to do with fair play. It is bound up with hatred, jealousy, boastfulness, disregard of all rules and sadistic pleasure in witnessing violence. In other words, it is war minus the shooting.
Sports
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Americans will listen, but they do not care to read. War and Peace must wait for the leisure of retirement, which never really comes: meanwhile it helps to furnish the living room. Blockbusting fiction is bought as furniture. Unread, it maintains its value. Read, it looks like money wasted. Cunningly, Americans know that books contain a person, and they want the person, not the book.
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War begets quiet, quiet idleness, idleness disorder, disorder ruin; likewise ruin order, order virtue, virtue glory, and good fortune.
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We were eighteen and had begun to love life and the world; and we had to shoot it to pieces. The first bomb, the first explosion, burst in our hearts. We are cut off from activity, from striving, from progress. We believe in such things no longer, we believe in the war.
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Five miles meandering with mazy motion,Through dale the sacred river ran,Then reached the caverns measureless to man,And sank the tumult to a lifeless oceanAnd 'mid this tumult Kubla heard from farAncestral voices prophesying war
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We make war that we may live in peace.
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O, now, for ever Farewell the tranquil mind farewell content Farewell the plumed troop and the big wars That make ambition virtue O, farewell Farewell the neighing steed and the shrill trump, The spirit-stirring drum, the ear-piercing fife, The royal banner, and all quality, Pride, pomp, and circumstance of glorious war And, O you mortal engines, whose rude throats The immortal Jove's dread clamours counterfeit, Farewell Othello's occupation's gone
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The terrorists who are attacking our way of life do not have armies, navies or air forces. They do not have capitals. They do not have high-value targets that the typical weapons of war can go in and attack.
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More than 20 years ago, President Kennedy defined an approach that is as valid today as when he announced it. So let us not be blind to our differences,'' he said, but let us also direct attention to our common interests and to the means by which those differences can be resolved.''Well, those differences are differences in governmental structure and philosophy. The common interests have to do with the things of everyday life for people everywhere. Just suppose with me for a moment that an Ivan and an Anya could find themselves, oh, say, in a waiting room, or sharing a shelter from the rain or a storm with a Jim and Sally, and there was no language barrier to keep them from getting acquainted. Would they then debate the differences between their respective governments? Or would they find themselves comparing notes about their children and what each other did for a living?Before they parted company, they would probably have touched on ambitions and hobbies and what they wanted for their children and problems of making ends meet. And as they went their separate ways, maybe Anya would be saying to Ivan, Wasn't she nice? She also teaches music.'' Or Jim would be telling Sally what Ivan did or didn't like about his boss. They might even have decided they were all going to get together for dinner some evening soon. Above all, they would have proven that people don't make wars.People want to raise their children in a world without fear and without war. They want to have some of the good things over and above bare subsistence that make life worth living. They want to work at some craft, trade, or profession that gives them satisfaction and a sense of worth. Their common interests cross all borders.
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Socrates: Would this habit of eating animals not require that we slaughter animals that we knew as individuals, and in whose eyes we could gaze and see ourselves reflected, only a few hours before our meal? Glaucon: This habit would require that of us. Socrates: Wouldn't this [knowledge of our role in turning a being into a thing] hinder us in achieving happiness? Glaucon: It could so hinder us in our quest for happiness. Socrates: And, if we pursue this way of living, will we not have need to visit the doctor more often? Glaucon: We would have such need. Socrates: If we pursue our habit of eating animals, and if our neighbor follows a similar path, will we not have need to go to war against our neighbor to secure greater pasturage, because ours will not be enough to sustain us, and our neighbor will have a similar need to wage war on us for the same reason? Glaucon: We would be so compelled. Socrates: Would not these facts prevent us from achieving happiness, and therefore the conditions necessary to the building of a just society, if we pursue a desire to eat animals? Glaucon: Yes, they would so prevent us.
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One of the greatest casualties of the war in Vietnam is the Great Society ... shot down on the battlefield of Vietnam.
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Oh, the brave Music of a distant drum!
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The soger frae the wars returns, The sailor frae the main,...
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I am young, I am twenty years old; yet I know nothing of life but despair, death, fear, and fatuous superficiality cast over an abyss of sorrow. I see how peoples are set against one another, and in silence, unknowingly, foolishly, obediently, innocently slay one another.
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Wars throughout history have been waged for conquest and plunder.... the working class who fight all the battles, the working class who make the supreme sacrifices, the working class who freely shed their blood and furnish their corpses, have never yet had a voice in either declaring war or making peace. It is the ruling class that invariably does both. They alone declare war and they alone make peace....They are continually talking about their patriotic duty. It is not their but your patriotic duty that they are concerned about. There is a decided difference. Their patriotic duty never takes them to the firing line or chucks them into the trenches.
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