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Imperialism brings with it militarism, and must bring with it militarism. Militarism means a gigantic expenditure, daily growing. It means an increase in government of the power of aristocratic and privileged classes. Militarism means the profusion of the taxpayer's money everywhere except in the taxpayer's own home. And militarism must mean war...it is not the hateful demon of war but white-winged peace that has been the nurse and guardian of freedom and justice and well-being over that great army of toilers upon whose labours, upon whose privations, upon whose hardships after all the greatness and the strength of Empires and of States are founded and are built up.

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I'm sick of Wilson ... He hailed the Russian Revolution six months ago as the new Golden Age, and I said to Page, “What does he know of Russia?” to which Page replied, “Nothing.” As for his talk about a union of hearts after the war, the world is not made like that.

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[S]o far as sick pay is concerned, I do not see how the State is to be responsible for the payment of...sick pay, how the State is to be able to exercise that efficient control over what is known as malingering, feigning sickness, though the friendly societies are able to do so.

In the American civil war partisanship with the sides there was the veil of a kind of civil war here. An unspoken instinct revealed to mutually hostile classes in England that their battle also was being fought in the contest between the free North and the slave-holding South. The triumph of the North, as has been often remarked, was the force that made English liberalism powerful enough to enfranchise the workmen, depose official Christianity in Ireland, and deal a first blow at the landlords.

Let us look at the history of Ireland, the history of this chronic government by coercion. What does it mean? It was the naked government of another Kingdom by irresponsible force—irresponsible, that is to say, as regards those whom this system was to affect. Coercion Laws were passed, and were smoothly, described as being for the protection of life and property, of respect for ordinary law, and so on. All those methods proved an ugly failure.

‘Natural rights’...[is not] a true way of putting things—and certainly not the most useful and fertile way. Nature [is] simply the mastery of the strongest [and confers no rights on man]. Two savage tribes contend for a tract of land of wh. they are in need for their subsistence: nature gave the right to this land to the tribe wh. was strong enough to thrash the other. No right is worth a straw apart from the good that it brings: and all claims to rights must depend—not upon nature—but upon the good that the said rights are calculated to bring to the greatest number. General utility, public expediency, the greatest happiness of the greatest number—these are the tests and standards of a right; not the dictate of nature.

If the country does best, where State action is least, you at least require political effort enough to reduce those noxious forms of State action which have come down to us from the imprudence of pre-scientific days. The philosopher, for example, who is most in earnest for the free play of social forces, is bound before all other men to press on for the disestablishment of the State Church.