New revelations regarding faith or morals ... have always been abhorred and challenged in the Church ... Hence, the Sovereign Pontiffs, the Councils, and the Fathers have been most careful to reject all novelties or new doctrines on matters of faith which differed from those already received.
I have come to the conclusion that executions solve nothing, and are only an antiquated relic of a primitive desire for revenge which takes the easy way and hands over the responsibility for revenge to other people...The trouble with the death penalty has always been that nobody wanted it for everybody, but everybody differed about who should get off.
Philosophers have widely differed as to the seat of the soul, and St. Paul has told us that out of the heart proceed murmurings; but there can be no doubt that the seat of perfect contentment is in the head, for every individual is thoroughly satisfied with his own proportion of brains.
Charles Caleb Colton
On every formal visit a child ought to be of the party, by way of provision for discourse. In the present case it took up ten minutes to determine whether the boy were most like his father or mother, and in what particular he resembled either, for of course every body differed, and every body was astonished at the opinion of the others.
I had learned to respect the intelligence, integrity, creativity and capacity for deep thought and hard work latent somewhere in every child. they had learned that I differed from them only in years and experience, and that as I, an ordinary human being, loved and respected them, I expected payment in kind.
Strike had never wanted children; it was one of the things on which he and Charlotte had always agreed, and it had been one of the reasons other relationships over the years had foundered. Lucy deplored his attitude, and the reasons he gave for it; she was always miffed when he stated life aims that differed from hers, as though he were attacking her decisions and choices.
He was not only the most brilliant strategist of all our generals, but he had a good political sense. A man of that quality was too difficult for Hitler to swallow for long. At conferences Manstein often differed from Hitler, in front of others, and would go so far as to declare that some of the ideas which Hitler put forward were nonsense.
Erich von Manstein
He (Lincoln) differed from fanatical moralists primarily in that he was always perplexed. No sooner did he believe he was doing God's will that he began to admit that God's purposes might be different from his own. In short, he never forgot the men's contrast between the absolute goodness of God and the faltering goodness of all who are in the finite predicament.
Men have differed in opinion, and been divided into parties by these opinions, from the first origin of societies; and in all governments where they have been permitted freely to think and to speak. the same political parties which now agitate the U.S. have existed through all time. Whether the power of the people, or that of the (best men; nobles) should prevail, were questions which kept the states of Greece and rome in eternal convulsions...
Christians are beginning to lose the spirit of intolerance which animated them: experience has shown the error of the expulsion of the Jews from Spain, and of the persecution of those Christians in France whose belief differed a little from that of the king. They have realized that zeal for the advancement of religion is different from a due attachment to it; and that in order to love it and fulfil its behests, it is not necessary to hate and persecute those who are opposed to it.
Baron de Montesquieu
The truth is that circumstances had done much to cultivate in Mrs. Tristram a marked tendency to irony. Her taste on many points differed from that of her husband, and though she made frequent concessions it must be confessed that her concessions were not always graceful. They were founded upon a vague project she had of some day doing something very positive, something a trifle passionate. What she meant to do she could by no means have told you; but meanwhile, nevertheless, she was buying a good conscience, by installments.
Humanity used to be one community; then Allah sent the prophets, bringing good news and giving warnings. And He sent down with them the Scripture, with the truth, to judge between people regarding their differences. But none differed over it except those who were given it-after the proofs had come to them-out of mutual envy between them. Then Allah guided those who believed to the truth they had disputed, in accordance with His will. Allah guides whom He wills to a straight path.
Mr. Tulliver did not willingly write a letter, and found the relation between spoken and written language, briefly known as spelling, one of the most puzzling things in this puzzling world. Nevertheless, like all fervid writing, the task was done in less time than usual, and if the spelling differed from Mrs. Glegg's, - why, she belonged, like himself, to a generation with whom spelling was a matter of private judgment.
Like Mom, Zoe thought-like Mom used to. And that's where they differed, for Zoe wrote quiet poetry suffused with twilight and questions. It's not even good poetry, she thought. I don't have talent, it's her. I should be the one ill; she has so much to offer, so much life. 'You're a dark one, ' her mother said sometimes with amused wonder. 'You're a mystery.
Annette Curtis Klause
I hope that I state your case fairly: One of my great fears is misrepresenting you, even to myself, now that you are not here to set me right. The truth is that you did not believe in idealism. All love was suspect; even a saint's was just differed self-interest. And it was impossible to argue without sounding either sentimental or naive. Cynicism has all the smart words on it's side; idealism uses a nursery school dictionary. And you studied early to disguise your childhood pain. But it is not universal.
What I wanted was to die among strangers, untroubled, beneath a cloudless sky. And yet my desire differed from the sentiments of that ancient Greek who wanted to die under the brilliant sun. What I wanted was some natural, spontaneous suicide. I wanted a death like that of a fox, not yet well versed in cunning, that walks carelessly along a mountain path and is shot by a hunter because of its own stupidity...
Hitler's dictatorship differed in one fundamental point from all its predecessors in history. It was the first dictatorship in the present period of modern technical development, a dictatorship which made complete use of all technical means for the domination of its own country. Through technical devices like the radio and the loud-speaker, eighty million people were deprived of independent thought. It was thereby possible to subject them to the will of one man.
Consider, for example, and you will find that almost all the transactions in the time of Vespasian differed little from those of the present day. You there find marrying and giving in marriage, educating children, sickness, death, war, joyous holidays, traffic, agriculture, flatterers, insolent pride, suspicions, laying of plots, longing for the death of others, newsmongers, lovers, misers, men canvassing far the consulship and for the kingdom; yet all these passed away, and are nowhere.
The Negro. The South. These are details. The real story is the universal one of men who destroy the souls of other men (and in the process destroy themselves) for reasons neither really understands. It is the story of the persecuted, the defrauded, the feared, and detested. I could have been a Jew in Germany, a Mexican in a number of states, or a member of any 'inferior' group. Only the details would have differed. The story would be the same.
John Howard Griffin
Theories of history used to be supernatural: the divine ruled time; the hand of God, a special providence, lay behind the fall of each sparrow. If the present differed from the past, it was usually worse: supernatural theories of history tend to involve decline, a fall from grace, the loss of God's favor, corruption.
The Great War differed from all ancient wars in the immense power of the combatants and their fearful agencies of destruction, and from all modern wars in the utter ruthlessness with which it was fought. ... Europe and large parts of Asia and Africa became one vast battlefield on which after years of struggle not armies but nations broke and ran. When all was over, Torture and Cannibalism were the only two expedients that the civilized, scientific, Christian States had been able to deny themselves: and they were of doubtful utility.
Welles and I differed, however, in our interpretation of the results of the Munich Conference, he being optimistic, I skeptical. In a radio address on October 3, several days after the conference, in which he described the steps taken by the United States Government just prior to Munich, he said that today, perhaps more than at any time during the past two decades, there was presented the opportunity for the establishment by the nations of the world of a new world order based upon justice and upon law. It seemed to me that the colors in the picture were much darker.
H. G. Wells
He had been violently confused by her real presence in the opposite inaccessible corner. For months he had been possessed by the imagination of her. She had been distant and closed away, a princess in a tower, and his imagination's work had been all to make her present, all of her, to his mind and senses, the quickness of her and the mystery, the whiteness of her, which was part of her extreme magnetism, and the green look of those piercing or occluded eyes. Her presence had been unimaginable, or more strictly, only to be imagined. Yet here she was, and he was engaged in observing the ways in which she resembled, or differed from, the woman he dreamed, or reached for in sleep, or would fight for.
I venture to suggest that the one vital quality which they had in common was spiritual receptivity. Something in them was open to heaven, something which urged them Godward. Without attempting anything like a profound analysis I shall say simply that they had spiritual awareness and that they went on to cultivate it until it became the biggest thing in their lives. They differed from the average person in that when they felt the inward longing they did something about it. They acquired the lifelong habit of spiritual response. They were not disobedient to the heavenly vision. As David put it neatly, 'When thou saidst, Seek ye my face; my heart said unto thee, Thy face, Lord, will I seek' (p. 67).
For his part, Mendeleev scanned Lecoq de Boisbaudran's data on gallium and told the experimentalist, with no justification, that he must have measured something wrong, because the density and weight of gallium differed from Mendeleev's predictions. This betrays a flabbergasting amount of gall, but as science philosopher-historian Eric Scerri put it, Mendeleev always 'was willing to bend nature to fit his grand philosophical scheme.' The only difference between Mendeleev and crackpottery is that Mendeleev was right: Lecoq de Boisbaudran soon retracted his data and published results that corroborated Mendeleev's predictions.
Throughout the centuries there were men who took first steps down new roads armed with nothing but their own vision. Their goals differed, but they all had this in common: that the step was first, the road new, the vision unborrowed, and the response they received - hatred. The great creators - the thinkers, the artists, the scientists, the inventors - stood alone against the men of their time. Every great new thought was opposed. Every great new invention was denounced. The first motor was considered foolish. The airplane was considered impossible. The power loom was considered vicious. Anesthesia was considered sinful. But the men of unborrowed vision went ahead. They fought, they suffered and they paid. But they won.
When I reached intellectual maturity, and began to ask myself whether I was an atheist, a theist, or a pantheist; a materialist or an idealist; a Christian or a freethinker, I found that the more I learned and reflected, the less ready was the answer; until at last I came to the conclusion that I had neither art nor part with any of these denominations, except the last. The one thing in which most of these good people were agreed was the one thing in which I differed from them. They were quite sure that they had attained a certain 'gnosis'-had more or less successfully solved the problem of existence; while I was quite sure I had not, and had a pretty strong conviction that the problem was insoluble. And, with Hume and Kant on my side, I could not think myself presumptuous in holding fast by that opinion... So I took thought, and invented what I conceived to be the appropriate title of 'agnostic'. It came into my head as suggestively antithetic to the 'gnostic' of Church history, who professed to know so much about the very things of which I was ignorant; and I took the earliest opportunity of parading it at our Society, to show that I, too, had a tail, like the other foxes.
Thomas Henry Huxley
No matter who you were in sixteenth-century Europe, you could be sure of two things: you would be lucky to reach fifty years of age, and you could expect a life of discomfort and pain. Old age tires the body by thirty-five, Erasmus lamented, but half the population did not live beyond the age of twenty. There were doctors and there was medicine, but there does not seem to have been a great deal of healing. Anyone who could afford to seek a doctor's aid did so eagerly, but the doctor was as likely to maim or kill as to cure. His potions were usually noxious and sometimes fatal-but they could not have been as terrible and traumatic as the contemporary surgical methods. The surgeon and the Inquisitor differed only in their motivation: otherwise, their batteries of knives, saws, and tongs for slicing, piercing, burning, and amputating were barely distinguishable. Without any anesthetic other than strong liquor, an operation was as bad as the torments of hell.
[Donald] Keene observed [in a book entitled The Pleasures of Japanese Literature, 1988] that the Japanese sense of beauty has long sharply differed from its Western counterpart: it has been dominated by a love of irregularity rather than symmetry, the impermanent rather than the eternal and the simple rather than the ornate. The reason owes nothing to climate or genetics, added Keene, but is the result of the actions of writers, painters and theorists, who had actively shaped the sense of beauty of their nation. Contrary to the Romantic belief that we each settle naturally on a fitting idea of beauty, it seems that our visual and emotional faculties in fact need constant external guidance to help them decide what they should take note of and appreciate. 'Culture' is the word we have assigned to the force that assists us in identifying which of our many sensations we should focus on and apportion value to.
Alain de Botton
He looked at her and tried to discover behind her lascivious expression the familiar features that he loved tenderly. It was as if he were looking at two images through the same lens, at two images superimposed one on the other with one showing through the other. These two images showing through each other were telling him that everything was in the girl, that her soul was terrifyingly amorphous, that it held faithfulness and unfaithfulness, treachery and innocence, flirtatiousness and chastity. This disorderly jumble seemed disgusting to him, like the variety to be found in a pile of garbage. Both images continued to show through each other, and the young man understood that the girl differed only on the surface from other women, but deep down was the same as they: full of all possible thoughts, feelings, and vices, which justified all his secret misgivings and fits of jealousy. The impression that certain outlines delineated her as an individual was only a delusion to which the other person, the one who was looking, was subject-namely himself. It seemed to him that the girl he loved was a creation of his desire, his thoughts, and his faith and that the real girl now standing in front of him was hopelessly other, hopelessly alien, hopelessly ambiguous. He hated her.
Of course, reading novels was just another form of escape. As soon as he closed their pages he had to come back to the real world. But at some point Tengo noticed that returning to reality from the world of a novel was not as devastating a blow as returning from the world of mathematics. Why should that have been? After much deep thought, he reached a conclusion. No matter how clear the relationships of things might become in the forest of story, there was never a clear-cut solution. That was how it differed from math. The role of a story was, in the broadest terms, to transpose a single problem into another form. Depending on the nature and direction of the problem, a solution could be suggested in the narrative. Tengo would return to the real world with that suggestion in hand. It was like a piece of paper bearing the indecipherable text of a magic spell. At times it lacked coherence and served no immediate practical purpose. But it would contain a possibility. Someday he might be able to decipher the spell. That possibility would gently warm his heart from within.
If the Pentateuch be true, religious persecution is a duty. The dungeons of the Inquisition were temples, and the clank of every chain upon the limbs of heresy was music in the ear of God. If the Pentateuch was inspired, every heretic should be destroyed; and every man who advocates a fact inconsistent with the sacred book, should be consumed by sword and flame. In the Old Testament no one is told to reason with a heretic, and not one word is said about relying upon argument, upon education, nor upon intellectual development-nothing except simple brute force. Is there to-day a christian who will say that four thousand years ago, it was the duty of a husband to kill his wife if she differed with him upon the subject of religion? Is there one who will now say that, under such circumstances, the wife ought to have been killed? Why should God be so jealous of the wooden idols of the heathen? Could he not compete with Baal? Was he envious of the success of the Egyptian magicians? Was it not possible for him to make such a convincing display of his power as to silence forever the voice of unbelief? Did this God have to resort to force to make converts? Was he so ignorant of the structure of the human mind as to believe all honest doubt a crime? If he wished to do away with the idolatry of the Canaanites, why did he not appear to them? Why did he not give them the tables of the law? Why did he only make known his will to a few wandering savages in the desert of Sinai? Will some theologian have the kindness to answer these questions? Will some minister, who now believes in religious liberty, and eloquently denounces the intolerance of Catholicism, explain these things; will he tell us why he worships an intolerant God? Is a god who will burn a soul forever in another world, better than a christian who burns the body for a few hours in this? Is there no intellectual liberty in heaven? Do the angels all discuss questions on the same side? Are all the investigators in perdition? Will the penitent thief, winged and crowned, laugh at the honest folks in hell? Will the agony of the damned increase or decrease the happiness of God? Will there be, in the universe, an eternal auto da fe?
Robert G. Ingersoll