“We were very poor. But between the covers of books I could go anywhere, I could be anybody, I could do anything. I began to read about people of great accomplishment. As I read those stories, I began to see a connecting thread. I began to see that the person who had the most to do with you and what happened to you in life, is you. You make decisions. You decide how much energy you want to put behind that decision.”
“introduction, the opportunity to write the book came while I was in law school, the result of my election as the first African-American president of the Harvard”
“Although we had no hope of defeating the enemy in the battlefield, nevertheless, we fought back to keep the idea of liberation alive. From a conversation with Richard Stengel, January 13, 1993”
“Successful people make decisions quickly (as soon as all the facts are available) and firmly. Unsuccessful people make decisions slowly, and they change them often.”
“Three hundred years ago people in England were putting witches to death. Was that what you call the 'Rule of Human Nature or Right Conduct?’ But surely the reason we do not execute witches is that we do not believe there are such things. If we did—if we really thought that there were people going about who had sold themselves to the devil and received supernatural powers from him in return and were using these powers to kill their neighbours or drive them mad or bring bad weather—surely we would all agree that if anyone deserved the death penalty, then these filthy quislings did? There is no difference of moral principle here: the difference is simply about matter of fact. It may be a great advance in knowledge not to believe in witches: there is no moral advance in not executing them when you do not think they are there. You would not call a man humane for ceasing to set mousetraps if he did so because he believed there were no mice in the house.”
“Now, if we are made for heaven, the desire for our proper place will be already in us, but not yet attached to the true object, and will even appear as the rival of that object […] If a transtemporal, transfinite good is our real destiny, then any other good on which our desire fixes must be in some degree fallacious, must bear at best only a symbolical relation to what will truly satisfy.”
“How often have the frustrations of second-class citizenship and humiliating status led us into blind outrage against each other and the real cause and course of our dilemma been ignored?”
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