A democracy is more than a form of government; it is primarily a mode of associated living, of conjoint communicated experience. The extension in space of the number of individuals who participate in an interest so that each has to refer his own action to that of others, and to consider the action of others to give point and direction to his own, is equivalent to the breaking down of those barriers of class, race, and national territory which kept men from realizing the full import of their activity. These more numerous and more varied points of contact denote a greater diversity of stimuli to which an individual has to respond; they consequently put a premium on variation in action. They secure a liberation of powers which remain suppressed as long as the incitations to action are partial, as they must be in a group which in its exclusiveness shuts out many interests.

It’s absurd and anti-life to be part of a system that compels you to sit in confinement with people of exactly the same age and social class. That system effectively cuts you off from the immense diversity of life and the synergy of variety; indeed it cuts you off from your own past and future, sealing you in a continuous present much the same way television does.

Tolerance, inter-cultural dialogue and respect for diversity are more essential than ever in a world where peoples are becoming more and more closely interconnected.

In Africa where so many different kinds of political, social and economic conditions exist it is not an easy task to generalise on political and socio-economic patterns. Remnants of communalism and feudalism still remain and in parts of the continent ways of life have changed very little from traditional times. In other areas a high level of industrialization and urbanization has been achieved. Yet in spite of Africa's socioeconomic and political diversity it is possible to discern certain common political, social and economic conditions and problems. These derive from traditional past, common aspirations, and from shared experience under imperialism, colonialism and neocolonialism. There is no part of the continent which has not known oppression and exploitation, and no part which remains outside the processes of the African Revolution.

But the value of religion exceeds the individual. Not only every man has its own religion but the religion requires its validity for larger community, for nation, race ... Since god reigns equally over all countries of the world, the whole world with all its treasures and horrors is subdued to him ... Therefore the cultivation (Pflege) of religion leads its confessors to an extensive bond and puts them before the task to acquaint (verständigen) themselves mutually about their belief and to give it a common expression. This is, however, attainable only by giving certain outer form to the contents of religion which fits by its illustrative power for this mutual acquaintance. Under the conditions of great diversity of nations and their living conditions it is only natural that those forms are largely different in indiviudal parts of the world and that therefore during the times a very great number of religions has appeared. All the religions have, however, a common natural assumption (nächstliegende Annahme), that god can be imagined as a person (Persönlichkeit), or at least as similar to man ... Every religion has its own mythology and its specific rite ... For formation of religious cult follow from this certain symbols which are suitable to influence imagination of wide circles of people (weiter Kreise im Volke), so that they awaken in them interests in religious questions and enabled them certain understanding of god.

We all should know that diversity makes for a rich tapestry, and we must understand that all the threads of the tapestry are equal in value no matter what their color.

A society that puts equality - in the sense of equality of outcome - ahead of freedom will end up with neither equality or freedom. The use of force to achieve equality will destroy freedom. On the other hand, a society that puts freedom first will, as a happy by-product, end up with both greater freedom and greater equality. Freedom means diversity but also mobility. It preserves the opportunity for today's less well off to become tomorrow's rich, and in the process, enables almost everyone, from top to bottom, to enjoy a richer and fuller life.

In nature there is a fundamental unity running through all the diversity we see about us. Religions are given to mankind so as to accelerate the process of realisation of fundamental unity.

The ecological principle of unity in diversity grades into a richly mediated social principle; hence my use of the term social ecology.

We call the intention good which is right in itself, but the action is good, not because it contains within it some good, but because it issues from a good intention. The same act may be done by the same man at different times. According to the diversity of his intention, however, this act may be at one time good, at another bad.

We call the intention good which is right in itself, but the action is good, not because it contains within it some good, but because it issues from a good intention. The same act may be done by the same man at different times. According to the diversity of his intention, however, this act may be at one time good, at another bad.

What we have to do... is to find a way to celebrate our diversity and debate our differences without fracturing our communities.

I believe natural selection represents a truly hideous sum total of misery. When you look at something like a bounding lion, a sprinting cheetah, and the antelopes they are bounding and sprinting after, you're seeing the end product of a long, vicious arms race. All along the route of that arms race lie the corpses of the antelopes that didn't make it, and the lions and cheetahs that starved to death. So it is a process of vicious misery that has given rise to the immense beauty, elegance, and diversity that we see in the world today. Nature is beautiful. Even a cheetah as a killing machine is beautiful. But the process that gave rise to it is, indeed, nature red in tooth and claw. If nature were kind, she would at least make the minor concession of anaesthetising caterpillars before they are eaten alive from within.

At an extreme, war has been used as a means to mobilize adaptive work. When Abraham Lincoln went to war with the South, he clearly had no authority, formal or informal, in the eyes of seceding Southerners. Indeed, in ten states he won no popular votes in 1860 because he was not even put on the ballot. He led across the newly formed boundary, challenging Southerners to solve rather than flee from the problems of reconciling differences within a union that their recent forebears had played dominant roles in producing.

The legends of fieldwork locate all important sites deep in inaccessible jungles inhabited by fierce beasts and restless natives, and surrounded by miasmas of putrefaction and swarms of tsetse flies. (Alternative models include the hundredth dune after the death of all camels, or the thousandth crevasse following the demise of all sled dogs.)

The world is full of signals that we don't perceive. Tiny creatures live in a different world of unfamiliar forces. Many animals of our scale greatly exceed our range of perception for sensations familiar to us… What an imperceptive lot we are. Surrounded by so much, so fascinating and so real, that we do not see (hear, smell, touch, taste) in nature, yet so gullible and so seduced by claims for novel power that we mistake the tricks of mediocre magicians for glimpses of a psychic world beyond our ken. The paranormal may be a fantasy; it is certainly a haven for charlatans. But parahuman powers of perception lie all about us in birds, bees, and bacteria.

Well evolution is a theory. It is also a fact. And facts and theories are different things, not rungs in a hierarchy of increasing certainty. Facts are the world's data. Theories are structures of ideas that explain and interpret facts. Facts do not go away when scientists debate rival theories to explain them. Einstein's theory of gravitation replaced Newton's, but apples did not suspend themselves in mid-air, pending the outcome. And humans evolved from apelike ancestors whether they did so by Darwin's proposed mechanism or by some other yet to be discovered.

In name we had the Declaration of Independence in 1776; but we gave the lie by our acts to the words of the Declaration of Independence until 1865; and words count for nothing except in so far as they represent acts. This is true everywhere; but, O my friends, it should be truest of all in political life. A broken promise is bad enough in private life. It is worse in the field of politics. No man is worth his salt in public life who makes on the stump a pledge which he does not keep after election; and, if he makes such a pledge and does not keep it, hunt him out of public life. I care for the great deeds of the past chiefly as spurs to drive us onward in the present. I speak of the men of the past partly that they may be honored by our praise of them, but more that they may serve as examples for the future.

To attain peace among the nations in any dynamic or enduring form requires not simply political negotiation but a new mode of consciousness. The magnitude of this change is in the order of religious conversion or of spiritual rebirth rather than of treaty processes or even of inter-cultural understanding. Simply to recognize the basic nature and dimension of the issues we face is already an advance. But if a peaceful world is beyond politics it is also beyond religions as these presently exist. A change is needed in every phase of human life. This lies mainly in recognition that the micro phase, the particular or national traditions, must find their context and fulfillment in the macro phase, the global or panhuman phase of human existence. The future rests in the religious, political, economic and cultural capacity of humans to establish this larger context in which the particular traditions will find both support and fulfillment in a functional global community.

My faith is an act that I make, myself, naked before God. Just as there is no such thing as Christianity (or Islam or Buddhism) . . . behind which the Christian (the Muslim, the Buddhist) may shelter, which he may set between himself and the terror and splendor and living concern of God, so there is no generic Christian faith, no ‘Buddhist faith’, no ‘Hindu faith’, no ‘Jewish faith’. There is only my faith and yours, and that of my Shinto friend, or my particular Jewish neighbor.