Jefferson Famous Quotes

Thomas Jefferson famously said: “The legitimate powers of government extend to such acts only as are injurious to others. But it does me no injury for my neighbor to say there are twenty gods, or no god.” In other words, government has no business interfering with our beliefs, but legitimately protects us from each other.

And out in the wide wide world, the famous women we gazed upon never stopped reminding us that we must cherish that generic female future.

On his thirty-first birthday, Lewis wrote, in a famous passage, “This day I completed my thirty first year. . . . I reflected that I had as yet done but little, very little indeed, to further the hapiness of the human race, or to advance the information of the succeeding generation. I viewed with regret the many hours I have spent in indolence, and now soarly feel the want of that information which those hours would have given me had they been judiciously expended.” He resolved: “In future, to live for mankind, as I have heretofore lived for myself.”5

The author Brennan Manning famously said, “The greatest single cause of atheism in the world today is Christians, who acknowledge Jesus with their mouths and walk out the door and deny him by their lifestyle.

The Framers feared and detested factions, a view famously expressed by Madison in Federalist No. 10.31 Probably no statement has been so often cited to explain and justify the checks against popular majorities that the Framers attempted to build into the constitution. It is supremely ironic, therefore, that more than anyone except Jefferson, it was Madison who helped to create the Republican Party in order to defeat the Federalists.

...most gentlemen of breeding considered themselves amateurs at all kinds of disciplines. Go all the way back to Jefferson, who collected fossils and wrote about botany and invented household tools and studied animals. He was an amateur anthropologist and even an amateur theologian who famously cut all the miracles out of the New Testament because he thought Jesus made a whole lot more sense without the supernatural material mucking up the good moral philosophy.

LEACH: You write by hand and, famously, do not own a computer. Is there some kind of physical pleasure to be taken in writing by hand? BERRY: Yes, but I don’t know how I’d prove it. I have a growing instinct to avoid mechanical distractions and screens because I want to be in the presence of this place. I like to write by the ambient daylight because I don’t want to miss it. As I grow older, I grieve over every moment I’m gone from this place, because it is inexhaustibly interesting to me.

Not until a machine can write a sonnet or compose a concerto because of thoughts and emotions felt, and not by the chance fall of symbols, could we agree that machine equals brain,” declared a famous brain surgeon, Sir Geoffrey Jefferson, in the prestigious Lister Oration in 1949.92 Turing’s response to a reporter from the London Times seemed somewhat flippant, but also subtle: “The comparison is perhaps a little bit unfair because a sonnet written by a machine will be better appreciated by another machine.

Jefferson knew that slavery degraded the humanity of those who perpetuated its existence because it necessitated the subjugation of another human being; at the same time, he believed that Black people were an inferior class. This is where Jefferson's logic falls apart, historian Winthrop D. Jordan wrote in 1968. If Jefferson truly believed that Black people were inferior, then he must have "suspected that the Creator might have in fact created men unequal; and he could not say this without giving his assertion exactly the same logical force as his famous statement to the contrary.

He had to backtrack immediately to account for the most famous and most acclaimed poet in America, Phillis Wheatley, who was, very unfortunately for Jefferson’s argument, unquestionably black. She had been brought to Boston as an enslaved African at the age of about six, learned English and Latin as a child, and began writing poetry as a teenager. Her published works earned accolades on both sides of the Atlantic. Among her admirers were Voltaire, who praised Wheatley’s “very good English verse,” George Washington, Benjamin Franklin, and even the naval hero John Paul Jones, who addressed her as “the celebrated Phillis the African favorite of the Nine [Muses] and Apollo” when he sent her some of his own verses. Dr. Rush cited her as a proof of black ability, listing her accomplishments when he wrote in 1775, “We have many well attested anecdotes of as sublime and disinterested virtue among them as ever adorned a Roman or a Christian character.”14 Franklin went to see Wheatley when she was in London, a literary celebrity on book tour. The acclaim irked Jefferson: “The compositions published under her name are below the dignity of criticism.”15

Congress decided to put him on a committee to write a declaration explaining why the colonies were seeking independence. It was back in the days when Congress knew how to appoint really good committees: Franklin and Jefferson and John Adams were on it. They knew that leadership required not merely asserting values, but finding a balance when values conflict. We can see that in the deft editing of the famous sentence that opens the second paragraph of the Declaration. “We hold these truths to be sacred . . . ,” Jefferson had written. On the copy of his draft at the Library of Congress we can see the dark printer’s ink and backslashes of Franklin’s pen as he changes it to “We hold these truths to be self-evident.” His point was that our rights would come from rationality and the consent of the governed, not the dictates and dogma of any religion. Jefferson’s draft sentence went on to say that all men have certain inalienable rights. We can see Adams’s hand making an addition: “They are endowed by their Creator” with these inalienable rights. So just in the editing of one half of one sentence we can see how Franklin and his colleagues struck a unifying balance between the grace of divine providence and the role of democratic consent in the founding values of our nation.

Do you believe in God? Stop. Answer paid. 50 words.” Einstein used only about half his allotted number of words. It became the most famous version of an answer he gave often: “I believe in Spinoza’s God, who reveals himself in the lawful harmony of all that exists, but not in a God who concerns himself with the fate and the doings of mankind.”9 Einstein’s response was not comforting to everyone. Some religious Jews, for example, noted that Spinoza had been excommunicated from the Jewish community of Amsterdam for holding these beliefs, and he had also been condemned by the Catholic Church for good measure. “Cardinal O’Connell would have done well had he not attacked the Einstein theory,” said one Bronx rabbi. “Einstein would have done better had he not proclaimed his nonbelief in a God who is concerned with fates and actions of individuals. Both have handed down dicta outside their jurisdiction.”10 Nevertheless, most people were satisfied, whether they fully agreed or not, because they could appreciate what he was saying. The idea of an impersonal God, whose hand is reflected in the glory of creation but who does not meddle in daily existence, is part of a respectable tradition in both Europe and America. It is to be found in some of Einstein’s favorite philosophers, and it generally accords with the religious beliefs of many of America’s founders, such as Jefferson and Franklin.

The key question for any nation is always, “Which system of morals should be followed?” Numerous American leaders, including Thomas Jefferson, thoroughly investigated the answer to this query. For years, Jefferson studied the moral teachings of dozens of history’s most famous moral philosophers, including Ocellus, Timæus, Pythagoras, Aristides, Cato, Socrates, Plato, Epicurus, Cicero, Xenophon, Seneca, Epictetus, Antoninus, and many others.27 After reading and critiquing the writings of each, Jefferson repeatedly praised the preeminence of Jesus’ moral teachings over all others,28 pointing out that Jesus alone “pushed His scrutinies into the heart of man, erected His tribunal in the region of his thoughts, and purified the waters at the fountain head.”29 Jefferson contemplated publishing a personal work to document his findings, explaining how he would cover this subject in such a piece: I should first take a general view of the moral doctrines of the most remarkable of the ancient philosophers of whose ethics we have sufficient information to make an estimate—say Pythagoras, Epicurus, Epictetus, Socrates, Cicero, Seneca, Antoninus. I should do justice to the branches of morality they have treated well, but point out the importance of those in which they are deficient….I should proceed to a view of the life, character, and doctrines of Jesus….[H]is system of morality was the most benevolent and sublime probably that has been ever taught, and consequently more perfect than those of any of the ancient philosophers.30 Jefferson eventually did compile a work on the “benevolent and sublime” teachings of Jesus for his personal use. He titled it The Life and Morals of Jesus of Nazareth, and in it he included 81 moral teachings of Jesus.31 In 1895, Congress purchased Jefferson’s original manuscript from his great-granddaughter,32 and in 1902, the US Congress published it for use by the nation’s federal senators and representatives.33 Nine thousand copies were printed at government expense, and for the next 50 years, every senator and representative received a copy of Jefferson’s Life and Morals of Jesus at his or her swearing in.34 This book is often called “The Jefferson Bible,” which is a substantial misrepresentation of this work on the wonderful moral teachings of Jesus. After all, Jefferson never called it a Bible; he simply created a readily-usable collection of the moral teachings of Jesus.*

As Thomas Jefferson famously put it, “Were it left to me to decide whether we should have a government without newspapers or newspapers without a government, I should not hesitate a moment to prefer the latter.

Adams drew from the War of 1812 the disconcerting conclusion that occasional wars are indispensable for the inculcation of civic virtue and hence long-term health of republican government. Adams to Rush, "Wars at times are as necessary for the preservation and perfection, the prosperity, Liberty, happiness, Virtue, & independence of Nations as Gales of wind to the Saluburity of the Atmosphere, or the agitations of the Ocean to prevent its stagnation and putrefaction." There is a definite echo here of Jefferson's famous claim that "a little rebellion now and then is a good thing, and as necessary in the political world as storms in the physical," as well well as Adam's own hope during the Revolution that "the Furnace of Affliction" would help to purify the nation, ridding it of its softness and selfishness." Adams, "We all regret or affect to regret War...There never was a Republick; no nor any other People, under whatever Government, that could maintain their Independence, much less grow and propser, without it." ... "What horrid Creatures we Men are," he mused, " that we cannont be virtuous without murdering one another." Chapter 9, page 139-140

In a famous letter of 1813, Thomas Jefferson compared the spread of knowledge to the way one candle is lit from another: ‘He who receives an idea from me’, wrote Jefferson, ‘receives instruction himself without lessening mine; as he who lites his taper at mine, receives light without darkening me.’24 Libraries and archives are institutions that fulfil the promise of Jefferson’s taper – an essential point of reference for ideas, facts and truth.

We all know Thomas Jefferson’s famous line about all men being created equal, which may have been good enough in 1776. But do you think we would have a country without the women who toiled endlessly while their men fought for our independence?

Jefferson was distraught. “I was sitting by Dr. Franklin,” he recalled, “who perceived that I was not insensible to these mutilations.” But the process (in addition to in fact improving the great document) had the delightful consequence of eliciting from Franklin, who sought to console Jefferson, one of his most famous little tales. When he was a young printer, a friend starting out in the hat-making business wanted a sign for his shop. As Franklin recounted: He composed it in these words, “John Thompson, hatter, makes and sells hats for ready money,” with a figure of a hat subjoined. But he thought he would submit it to his friends for their amendments. The first he showed it to thought the word “Hatter” tautologous, because followed by the words “makes hats,” which showed he was a hatter. It was struck out. The next observed that the word “makes” might as well be omitted, because his customers would not care who made the hats . . . He struck it out. A third said he thought the words “for ready money” were useless, as it was not the custom of the place to sell on credit. Everyone who purchased expected to pay. They were parted with; and the inscription now stood, “John Thompson sells hats.” “Sells hats!” says his next friend; “why, nobody will expect you to give them away. What then is the use of that word?” It was stricken out, and “hats” followed, the rather as there was one painted on the board. So his inscription was reduced ultimately to “John Thompson,” with the figure of a hat subjoined.”37

expecting to find good twenty-first-century economic answers in a constitution that dates back to 1789 is unrealistic. The Founding Fathers were clever, to be sure, but the cleverest thing they realized is that Thomas Jefferson’s famous aphorism that “the earth belongs to the living” means laws from a premodern age should not blindly bind us today.

donated skeletal collection; one more skull was just a final drop in the bucket. Megan and Todd Malone, a CT technician in the Radiology Department at UT Medical Center, ran skull 05-01 through the scanner, faceup, in a box that was packed with foam peanuts to hold it steady. Megan FedExed the scans to Quantico, where Diana and Phil Williams ran them through the experimental software. It was with high hopes, shortly after the scan, that I studied the computer screen showing the features ReFace had overlaid, with mathematical precision, atop the CT scan of Maybe-Leoma’s skull. Surely this image, I thought—the fruit of several years of collaboration by computer scientists, forensic artists, and anthropologists—would clearly settle the question of 05-01’s identity: Was she Leoma or was she Not-Leoma? Instead, the image merely amplified the question. The flesh-toned image on the screen—eyes closed, the features impassive—could have been a department-store mannequin, or a sphinx. There was nothing in the image, no matter how I rotated it in three dimensions, that said, “I am Leoma.” Nor was there anything that said, “I am not Leoma.” To borrow Winston Churchill’s famous description of Russia, the masklike face on the screen was “a riddle wrapped in a mystery inside an enigma.” Between the scan, the software, and the tissue-depth data that the software merged with the

In early September, convinced that the best way to defend Richmond was to divert attention to Washington, Lee had decided to invade Maryland after obtaining Jefferson Davis’s permission. Today the decision to invade Maryland is remembered through the prism of Lee hoping to win a major battle in the North that would bring about European recognition of the Confederacy, potential intervention, and possible capitulation by the North, whose anti-war Democrats were picking up political momentum.

In 1802, he famously advocated “a wall of separation between Church & State,” a phrase often cited in later decisions of the United States Supreme Court. A true religion, he argued, had no need of a government to defend it: “The legitimate powers of government extend to such acts only as are injurious to others. But it does me no injury for my neighbour to say there are twenty gods, or no god. It neither picks my pocket nor breaks my leg. ... Reason and free enquiry are the only effectual agents against error.

the second paragraph of the Declaration that is very much an expression of Jefferson’s imagination. It envisions a perfect world, at last bereft of kings, priests, and even government itself. In this never-never land, free individuals interact harmoniously, all forms of political coercion are unnecessary because they have been voluntarily internalized, people pursue their own different versions of happiness without colliding, and some semblance of social equality reigns supreme. As Lincoln recognized, it is an ideal world that can never be reached on this earth, only approached. And each generation had an obligation to move America an increment closer to the full promise, as Lincoln most famously did. The American Dream, then, is the Jeffersonian Dream writ large, embedded in language composed during one of the most crowded and congested moments in American history by an idealistic young man who desperately wished to be somewhere else.

The secret of his success? “I will speak ill of no man,” he said, “. . and speak all the good I know of everybody.” Great success doesn’t just mean being rich or famous. It means becoming who you are and moving up the ladder because of who you are as a person and not what you are or what you do. True success is someone who has gotten their success while still being one hundred percent true to themselves and compassionate towards other people. The humble man is the one who deserves the most.

Consider Thomas Jefferson’s most famous line from the Declaration of Independence, and how abysmally wrong the Left is in its interpretation of it: We hold these truths to be self-evident, that all men are created equal, that they are endowed by their Creator with certain unalienable Rights, that among these are Life, Liberty and the pursuit of Happiness. The key point here is that all people are created equal—not that all people are equal.

The individual most responsible for the triumph of the documentary style was probably Roy Stryker of the government’s Farm Security Administration (FSA), who sent a platoon of famous photographers out to record the lives of impoverished farmers and thus “introduce America to Americans.” Stryker was the son of a Kansas Populist, and, according to a recent study of his work, “agrarian populism” was the “first basic assumption” of the distinctive FSA style. Other agencies pursued the same aesthetic goal from different directions. Federal workers transcribed folklore, interviewed surviving ex-slaves, and recorded the music of the common man. Federally employed artists painted murals illustrating local legends and the daily work of ordinary people on the walls of public buildings. Unknowns contributed to this work, and great artists did too—Thomas Hart Benton, for example, painted a mural that was actually titled A Social History of the State of Missouri in the capitol building in Jefferson City.16 There was a mania for documentary books, photos of ordinary people in their homes and workplaces that were collected and narrated by some renowned prose stylist. James Agee wrote the most enduring of these, Let Us Now Praise Famous Men, in cooperation with photographer Walker Evans, but there were many others. The novelist Erskine Caldwell and the photographer Margaret Bourke-White published You Have Seen Their Faces in 1937, while Richard Wright, fresh from the success of his novel Native Son, published Twelve Million Black Voices in 1941, with depictions of African American life chosen from the populist photographic output of the FSA.

The Alien Act gave President John Adams the power to deport any foreigner who aroused his suspicions. Making the President nervous, said a member of Congress, “is the new crime.” Jefferson believed the Alien Act had been framed particularly to expel C. F. Volney,* the French historian and philosopher; Pierre Samuel du Pont de Nemours, patriarch of the famous chemical family; and the British scientist Joseph Priestley, the discoverer of oxygen and an intellectual antecedent of James Clerk Maxwell. In Jefferson’s view, these were just the sort of people America needed.

One leading French naturalist, the Comte de Buffon, famously proposed that climate and other conditions in the New World had led to the inevitable degeneration of its fauna and flora. Buffon’s more enthusiastic readers extrapolated from this argument to call into question the virility and intelligence of both America’s European settlers and its native inhabitants, the Indians. That sparked a rousing defense of American virtue and vigor from Jefferson, spelled out in his only published book, Notes on the State of Virginia.20

Among the dismissive was writer Tom Wolfe, who divined the zeitgeist of the era when he dubbed the seventies “The Me Decade” in his famous 1976 essay. Wolfe appropriately defamed the era as a time in which individual emancipation trumped the idea of the civic good, in which decadence looked liked politics, and glitter could be mistaken for substance. If the political revolution could not be realized in post-sixties America, Wolfe argued, the only thing left was the “alchemical dream” of revolutionizing the self. As if to confirm Wolfe’s analysis, the seventies would often be symbolized by a spinning mirrored disco ball reflecting a mosaic of “hundreds of little me’s”—swirling fragments of individualism that made a mockery of the antediluvian dream of solidarity.9

In the American Declaration of Independence, Thomas Jefferson translated this idea into the famous words: “We hold these truths to be self-evident, that all men are created equal, that they are endowed by their Creator with certain unalienable Rights, that among these are Life, Liberty and the pursuit of Happiness…” What is interesting about this sentence is that “these truths” are anything but self-evident. They would have been regarded as subversive by Plato, who held that humanity is divided into people of gold, silver and bronze and that hierarchy is written into the structure of society.[7] They would have been incomprehensible to Aristotle who believed that some were born to rule and others to be ruled.[8] They are “self-evident” only to one steeped in the Bible.

The scale of the cruelty and suffering and loss was beyond my comprehension. The most famous number, of course, was six million: the number of Jews killed by the Nazis as they implemented the madness of Hitler’s “Final Solution.” But tens of millions more had died, too—another forty million civilians, by some reckonings, and twenty-five million soldiers. Although some four hundred thousand U.S. soldiers were killed in three and a half years of fighting—a dreadful toll, to be sure—American losses represented only a tiny fraction of the war’s total. In China, the war dead totaled nearly four million soldiers and sixteen million civilians as Japan’s armies cut a deadly swath through China. The Soviet Union lost twenty million people as well, almost equally divided between soldiers and civilians, as the German army ground itself down in a prolonged and bloody eastern campaign. Seventy-two million deaths, by bombings, firestorms, massacres, diseases, starvation. How was it possible, I wondered, for so many people to die in such a short time without the very fabric of civilization collapsing? And

Secure in his victory, Jefferson believed that he embodied the will of the American people and could afford to be magnanimous in his inaugural address. He struck a conciliatory note when he remarked in a soft, almost inaudible voice, “We have called by different names brethren of the same principle. We are all Republicans, we are all Federalists.”38 As Joseph Ellis has noted, in his handwritten draft of the speech, Jefferson did not capitalize Republicans and Federalists, making the famous statement a little less generous than it seemed. Jefferson sounded quite a different note when he said in a private letter that he would “sink federalism into an abyss from which there shall be no resurrection.”39

[Captain Alden] Partridge became famous for his habit of what some today might describe as “extreme” walking. It is hard to fix a date of when Captain Partridge began his long pedestrian adventures, but they were likely the result of his work as an engineer and desire to survey the heights of local mountain ranges. It is interesting to ponder if Thomas Jefferson had any influence on Partridge, as Jefferson was a powerful advocate for walking. Writing to his nephew, Jefferson once remarked, “There is no habit you will value so much as that of walking far without fatigue.

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In a representative democracy, the media is in a unique position to shine a light on those with power and how they wield it. Without a free press we likely would not have learned about the crimes of Watergate or the flawed decision-making central to the Vietnam War. As Thomas Jefferson famously put it, "Were it left to me to decide whether we should have a government without newspapers or newspapers without a government, I should not hesitate a moment to prefer the latter.

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【V信83113305】：Founded in 1693, The College of William & Mary is a premier public research university in Williamsburg, Virginia, and holds the distinction of being the second-oldest institution of higher learning in the United States. Steeped in history, it is famously known as the "Alma Mater of a Nation" for its deep connections to American founding fathers, including Thomas Jefferson, James Monroe, and George Washington. William & Mary uniquely blends a rich colonial tradition with a vibrant, modern academic environment. It is renowned for its rigorous undergraduate programs in law, business, history, and government, fostering a close-knit, collaborative community within a historic campus. The university continues to champion its original mission of creating enlightened and engaged citizen-leaders.，出售College of William & Mary证书哪里能购买College of William & Mary毕业证, 原版定制W&M毕业证, 原版定制W&M威廉玛丽学院毕业证书案例, 高质威廉玛丽学院成绩单办理安全可靠的文凭服务, 本地美国硕士文凭证书原版定制W&M本科毕业证书, 网络快速办理W&M毕业证成绩单, W&M威廉玛丽学院-pdf电子毕业证, 威廉玛丽学院成绩单购买

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【V信83113305】：Founded by Thomas Jefferson in 1819, the University of Virginia (UVA) stands as a testament to his visionary ideals of academia and citizen leadership. Nestled in Charlottesville, its historic grounds feature the iconic Rotunda, a UNESCO World Heritage Site, and the famous Lawn, which serves as both a living and learning space for students. UVA is renowned for its rigorous academic programs, top-ranked Darden School of Business, and prestigious School of Law. With a strong emphasis on honor and student self-governance, the university fosters a unique culture of trust and responsibility. This blend of rich history, academic excellence, and enduring tradition makes UVA a pinnacle of American higher education.，原版弗吉尼亚大学毕业证办理流程, 购买弗吉尼亚大学毕业证和学位证认证步骤, 最新UVA弗吉尼亚大学毕业证成功案例, 原版UVA弗吉尼亚大学毕业证最佳办理流程, 终于找到哪里办UVA毕业证书, 弗吉尼亚大学毕业证最安全办理办法, 100%安全办理弗吉尼亚大学毕业证, 弗吉尼亚大学电子版毕业证与美国UVA学位证书纸质版价格, UVA弗吉尼亚大学毕业证最放心办理渠道

【V信83113305】：Thomas Jefferson University stands as a prominent institution in the realm of higher education and healthcare, renowned for its forward-thinking integration of academic disciplines. Founded in 1824, it has built a powerful legacy rooted in innovation, a principle famously championed by its namesake. The university is particularly distinguished for its rigorous programs in medicine, science, design, and health professions, all designed to foster interdisciplinary collaboration. Its unique Nexus Learning approach emphasizes hands-on, real-world experience, preparing students to become agile leaders and problem-solvers. As a key player in the Philadelphia healthcare landscape, Jefferson Health, its clinical arm, provides exceptional patient care and drives groundbreaking research. The institution consistently pushes the boundaries of knowledge, embodying a commitment to improving lives through discovery and education.，【V信83113305】原版定制托马斯杰弗逊大学毕业证书,托马斯杰弗逊大学毕业证书-一比一制作,快速办理TJU毕业证-托马斯杰弗逊大学毕业证书-百分百放心,极速办理托马斯杰弗逊大学毕业证书,网络快速办理TJU毕业证成绩单,本地美国硕士文凭证书原版定制TJU本科毕业证书,100%定制TJU毕业证成绩单,加急多少钱办理TJU毕业证-托马斯杰弗逊大学毕业证书,TJU毕业证怎么办理-加钱加急,TJU毕业证成绩单办理托马斯杰弗逊大学毕业证书官方正版

【V信83113305】：Founded by Thomas Jefferson in 1819, the University of Virginia (UVA) stands as a testament to his visionary ideals of academia and citizen leadership. Nestled in Charlottesville, its historic grounds feature the iconic Rotunda, modeled after the Roman Pantheon, and the famous Lawn, a UNESCO World Heritage Site. UVA is renowned for its rigorous academic programs, top-ranked Darden School of Business, and prestigious School of Law. Blending rich tradition with innovation, it fosters a unique culture centered on its student-run honor system. As a leading public institution, UVA continues to cultivate generations of leaders, embodying Jefferson’s enduring dream of an enlightened and engaged citizenry.，弗吉尼亚大学毕业证成绩单学历认证最安全办理方式, 弗吉尼亚大学毕业证成绩单在哪里能办理, UVA毕业证成绩单学历认证最快多久, University of Virginia文凭制作服务您学历的展现, University of Virginia文凭制作流程学术背后的努力, 购买弗吉尼亚大学成绩单, 办理弗吉尼亚大学毕业证UVA毕业证书毕业证, 办弗吉尼亚大学毕业证UVAuniversity, 一比一原版UVA弗吉尼亚大学毕业证购买

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