Martin Luther King Jr Famous Quotes

Not everybody can be famous but everybody can be great, because greatness is determined by service.

Not everybody can be famous but everybody can be great because greatness is determined by service... You only need a heart full of grace and a soul generated by love.

Dr. Martin Luther King Jr.’s dream was a manifestation of hope that humanity might one day get out of its own way by finding the courage to realize that love and nonviolence are not indicators of weakness but gifts of significant strength.

Everyone knows, even the smallest kid knows about Martin Luther King Jr., can say his most famous moment was that 'I have a dream speech. No one can go further than one sentence. All we know is that this had a dream. We do not know what the dream was'.

His famous, soul-stirring "I have a dream" speech will still give you chills and break your heart today. Decades later, long after his life on earth tragically ended, the legacy of his burden lives on, improving lives for generations to come. All because one man allowed his burden to birth a dream.

The idea of freedom is complex and it is all-encompassing. It’s the idea that the economy must remain free of government persuasion. It’s the idea that the press must operate without government intrusion. And it’s the idea that the emails and phone records of Americans should remain free from government search and seizure. It’s the idea that parents must be the decision makers in regards to their children's education — not some government bureaucrat. But most importantly, it is the idea that the individual must be free to pursue his or her own happiness free from government dependence and free from government control. Because to be truly free is to be reliant on no one other than the author of our destiny. These are the ideas at the core of the Republican Party, and it is why I am a Republican. So my brothers and sisters of the American community, please join with me today in abandoning the government plantation and the Party of disappointment. So that we may all echo the words of one Republican leader who famously said, "Free at last, free at last, thank God Almighty, we are free at last.

The famous speech Martin Luther King Jr. delivered on the steps of the Lincoln Memorial on August 28, 1963, included the sentence: "I have a dream that my four children will one day live in a nation where they will not be judged by the color of their skin but by the content of their character". Today's left-wing, through identity politics, affirmative-action policies, and hiring quotas, has shattered that dream.

I later read a survey about Southerners' knowledge of the War; only half of those aged eighteen to twenty-four could name a single battle, and only one in eight knew if they had a Confederate ancestor. This was a long way from the experience of earlier generations, smothered from birth in the thick gravy of Confederate culture and schooled on textbooks that were little more than Old South propaganda. In this sense, ignorance might prove a blessing. Knowing less about the past, kids seemed less attached to it. Maybe the South would finally exorcise its demons by simply forgetting the history that created them. But Alabaman's seemed to have also let go of the more recent and hopeful history embodied in Martin Luther King's famous speech. "I have a dream," he said, of an Alabama where "black boys and black girls will be able to join hands with white boys and white girls as sisters and brothers.

Just two weeks earlier, Martin Luther King Jr. stood on the steps of the National Mall and gave his famous “I Have a Dream” speech. In the following days, Alabama began integrating high schools and elementary schools for the first time in its history. The world was changing, and segregationists who worshipped at the altar of white supremacy could not contain their hatred and frustration. This was the third bombing in just eleven days since the integration order—but the first to prove deadly. White folks were making clear that they would rather see Black people die violent deaths than attend school with their children.

That pain of wanting, the burning desire to possess what you lack, is one of the greatest allies you have. It is a force you can harness to create whatever you want in your life. When you took an honest look at your life back in the previous chapter and rated yourself as being either on the up curve or the down curve in seven different areas, you were painting a picture of where you are now. This diagram shows that as point A. Where you could be tomorrow, your vision of what’s possible for you in your life, is point B. And to the extent that there is a “wanting” gap between points A and B, there is a natural tension between those two poles. It’s like holding a magnet near a piece of iron: you can feel the pull of that magnet tugging at the iron. Wanting is exactly like that; it’s magnetic. You can palpably feel your dreams (B) tugging at your present circumstances (A). Tension is uncomfortable. That’s why it sometimes makes people uncomfortable to hear about how things could be. One of the reasons Dr. Martin Luther King, Jr.’s famous “I have a dream” speech made such a huge impact on the world and carved such a vivid place in our cultural memory is that it made the world of August 1963 very uncomfortable. John Lennon painted his vision of a more harmonious world in the song Imagine. Within the decade, he was shot to death. Gandhi, Jesus, Socrates … our world can be harsh on people who talk about an improved reality. Visions and visionaries make people uncomfortable. These are especially dramatic examples, of course, but the same principle applies to the personal dreams and goals of people we’ve never heard of. The same principle applies to everyone, including you and me. Let’s say you have a brother, or sister, or old friend with whom you had a falling out years ago. You wish you had a better relationship, that you talked more often, that you shared more personal experiences and conversations together. Between where you are today and where you can imagine being, there is a gap. Can you feel it?

Racial stereotyping. For Martin Luther King, Jr., and other civil rights leaders, the sin of white racism was stereotyping all black people as inferior. It was a prejudice to be sure, but it was predicated on the assumption that all blacks were the same. King objected to stereotyping because he wanted blacks to be treated as individuals and not reduced exclusively to their racial identity (hence the meaning of his famous statement about the content of one's character taking precedence over the color of one's skin). The postmodern left turns the civil rights model on its head. It embraces racial stereotyping -- racial identity by any other name -- and reverses it, transforming it into something positive, provided the pecking order of power is kept in place. In the new moral scheme of racial identities, black inferiority is replaced by white culpability, rendering the entire white race, with few exceptions, collectively guilty of racial oppression. The switch is justified through the logic of racial justice, but that does not change the fact that people are being defined by their racial characteristic. Racism is viewed as structural, so it is permissible to use overtly positive discrimination (i.e., affirmative action) to reorder society. This end-justifies-the-means mentality of course predates the postmodern left. It can be found in the doctrine of affirmative action. But the racial theorists of identity politics have taken "positive" discrimination to a whole new level. Whereas affirmative action was justified mainly in terms of trying to give disadvantaged blacks a temporary leg up, the racial theorists of the postmodern left see corrective action as permanent. The unending struggle that ensues necessitates acceptance of a new type of racial stereotyping as a way of life and increasingly as something that needs to be enshrined in administrative regulations and the law. The idea of positive stereotyping contains all sorts of illiberal troublemaking. Once one race is set up as victim and another as guilty of racism, any means necessary are permitted to correct the alleged unjust distribution of power. Justice becomes retaliatory rather than color blind -- a matter of vengeance rather than justice. The notion of collective racial guilt, once a horror to liberal opinion, is routinely accepted today as the true mark of a progressive. Casualties are not only King's dream of racial harmony but also the hope that someday we can all -- blacks and whites -- rise above racial stereotypes.

The alternative to violence is nonviolent resistance. This method was made famous in our generation by Mohandas K. Gandhi, who used it to free India from the domination of the British empire. Five points can be made concerning nonviolence as a method in bringing about better racial conditions. First, this is not a method for cowards; it does resist. The nonviolent resister is just as strongly opposed to the evil against which he protests as the person who uses violence. His method is passive or nonaggressive in the sense that he is not physically aggressive toward his opponent. But his mind and emotions are always active, constantly seeking to persuade the opponent that he is mistaken. This method is passive physically but strongly active spiritually; it is nonaggressive physically but dynamically aggressive spiritually. A second point is that nonviolent resistance does not seek to defeat or humiliate the opponent, but to win his friendship and understanding. The nonviolent resister must often express his protest through noncooperation or boycotts, but he realizes that noncooperation and boycotts are not ends themselves; they are merely means to awaken a sense of moral shame in the opponent. The end is redemption and reconciliation. The aftermath of nonviolence is the creation of the beloved community, while the aftermath of violence is tragic bitterness. A third characteristic of this method is that the attack is directed against forces of evil rather than against persons who are caught in those forces. It is evil we are seeking to defeat, not just the persons victimized by evil. Those of us who struggle against racial injustice must come to see that the basic tension is not between races. As I like to say to the people in Montgomery, Alabama: ‘The tension in this city is not between white people and Negro people. The tension is at bottom between justice and injustice, between the forces of light and the forces of darkness. And if there is a victory it will be a victory not merely for fifty thousand Negroes, but a victory for justice and the forces of light. We are out to defeat injustice and not white persons who may happen to be unjust.’ A fourth point that must be brought out concerning nonviolent resistance is that it avoids not only external physical violence but also internal violence of spirit. At the center of nonviolence stands the principle of love. In struggling for human dignity, the oppressed people of the world must not allow themselves to become bitter or indulge in hate campaigns. To retaliate with hate and bitterness would do nothing but intensify the hate in the world. Along the way of life, someone must have sense enough and morality enough to cut off the chain of hate. This can be done only by projecting the ethics of love to the center of our lives.

To counter apathy, most change agents focus on presenting an inspiring vision of the future. This is an important message to convey, but it’s not the type of communication that should come first. If you want people to take risks, you need first to show what’s wrong with the present. To drive people out of their comfort zones, you have to cultivate dissatisfaction, frustration, or anger at the current state of affairs, making it a guaranteed loss. “The greatest communicators of all time,” says communication expert Nancy Duarte—who has spent her career studying the shape of superb presentations—start by establishing “what is: here’s the status quo.” Then, they “compare that to what could be,” making “that gap as big as possible.” We can see this sequence in two of the most revered speeches in American history. In his famous inaugural address, President Franklin D. Roosevelt opened by acknowledging the current state of affairs. Promising to “speak the whole truth, frankly and boldly,” he described the dire straits of the Great Depression, only then turning to what could be, unveiling his hope of creating new jobs and forecasting, “This great nation . . . will revive and will prosper. . . . The only thing we have to fear is fear itself.” When we recall Martin Luther King, Jr.’s, epic speech, what stands out is a shining image of a brighter future. Yet in his 16-minute oration, it wasn’t until the eleventh minute that he first mentioned his dream. Before delivering hope for change, King stressed the unacceptable conditions of the status quo. In his introduction, he pronounced that, despite the promise of the Emancipation Proclamation, “one hundred years later, the life of the Negro is still sadly crippled by the manacles of segregation and the chains of discrimination.” Having established urgency through depicting the suffering that was, King turned to what could be: “But we refuse to believe that the bank of justice is bankrupt.” He devoted more than two thirds of the speech to these one-two punches, alternating between what was and what could be by expressing indignation at the present and hope about the future. According to sociologist Patricia Wasielewski, “King articulates the crowd’s feelings of anger at existing inequities,” strengthening their “resolve that the situation must be changed.” The audience was only prepared to be moved by his dream of tomorrow after he had exposed the nightmare of today.

A week later, I was reading Martin Luther King, Jr.’s, famous essay “Letter from Birmingham Jail,” and I came across this: I must confess that over the last few years I have been gravely disappointed with the white moderate. I have almost reached the regrettable conclusion that the Negro’s great stumbling block in his stride toward freedom is not the White Citizen’s Counciler or the Ku Klux Klanner, but the white moderate, who is more devoted to “order” than to justice; who prefers a negative peace which is the absence of tension to a positive peace which is the presence of justice; who constantly says: “I agree with you in the goal you seek, but I cannot agree with your methods of direct action.

Martin Luther King, Jr.’s, famous essay “Letter from Birmingham Jail,” and I came across this: I must confess that over the last few years I have been gravely disappointed with the white moderate. I have almost reached the regrettable conclusion that the Negro’s great stumbling block in his stride toward freedom is not the White Citizen’s Counciler or the Ku Klux Klanner, but the white moderate, who is more devoted to “order” than to justice; who prefers a negative peace which is the absence of tension to a positive peace which is the presence of justice; who constantly says: “I agree with you in the goal you seek, but I cannot agree with your methods of direct action.

Martin Luther King, Jr., famously remarked that “justice too long delayed is justice denied.” Learning

Dr. Martin Luther King Jr. famously said: The ultimate weakness of violence is that it is a descending spiral, begetting the very thing it seeks to destroy. Instead of diminishing evil, it multiplies it. . . . Returning violence for violence multiplies violence, adding deeper darkness to a night already devoid of stars. Darkness cannot drive out darkness: only light can do that.

This hardened response to those on the “other team” is not an invention of modern American politics. It seems to be hardwired into the circuitry of our brains. The Old Testament is filled with stories of sometimes deadly tribalism, and scientific data gives us insight into why that happens. In 1968, elementary school teacher Jane Elliott conducted a famous experiment with her students in the days after the assassination of Dr. Martin Luther King Jr. She divided the class by eye color. The brown-eyed children were told they were better. They were the “in-group.” The blue-eyed children were told they were less than the brown-eyed children—hence becoming the “out-group.” Suddenly, former classmates who had once played happily side by side were taunting and torturing one another on the playground. Lest we assign greater morality to the “out-group,” the blue-eyed children were just as quick to attack the brown-eyed children once the roles were reversed.6

Martin Luther King, Jr., famously remarked that “justice too long delayed is justice denied.” Learning is similar—

apparent. To counter apathy, most change agents focus on presenting an inspiring vision of the future. This is an important message to convey, but it’s not the type of communication that should come first. If you want people to take risks, you need first to show what’s wrong with the present. To drive people out of their comfort zones, you have to cultivate dissatisfaction, frustration, or anger at the current state of affairs, making it a guaranteed loss. “The greatest communicators of all time,” says communication expert Nancy Duarte—who has spent her career studying the shape of superb presentations—start by establishing “what is: here’s the status quo.” Then, they “compare that to what could be,” making “that gap as big as possible.” We can see this sequence in two of the most revered speeches in American history. In his famous inaugural address, President Franklin D. Roosevelt opened by acknowledging the current state of affairs. Promising to “speak the whole truth, frankly and boldly,” he described the dire straits of the Great Depression, only then turning to what could be, unveiling his hope of creating new jobs and forecasting, “This great nation . . . will revive and will prosper. . . . The only thing we have to fear is fear itself.” When we recall Martin Luther King, Jr.’s, epic speech, what stands out is a shining image

Nancy Duarte did a popular TED Talk after studying the rhythm, arc and content of famous speeches, including Martin Luther King Jr.’s “I Have a Dream” and Steve Jobs’s iPhone launch in 2007. The Smart Brevity version of her “secret structure” of great speeches: • Describe the status quo: how the world or topic exists today. • Contrast with your lofty idea—ideally, the point of your speech. • Move back and forth from what is and what could be. • Make a call to action. • End with a vivid portrait of utopia if they embrace your idea.

In 1968, elementary school teacher Jane Elliott conducted a famous experiment with her students in the days after the assassination of Dr. Martin Luther King Jr. She divided the class by eye color. The brown-eyed children were told they were better. They were the “in-group.” The blue-eyed children were told they were less than the brown-eyed children—hence becoming the “out-group.” Suddenly, former classmates who had once played happily side by side were taunting and torturing one another on the playground. Lest we assign greater morality to the “out-group,” the blue-eyed children were just as quick to attack the brown-eyed children once the roles were reversed.6 Since Elliott’s experiment, researchers have conducted thousands of studies to understand the in-group/out-group response. Now, with fMRI scans, these researchers can actually see which parts of our brains fire up when perceiving a member of an out-group. In a phenomenon called the out-group homogeneity effect, we are more likely to see members of our groups as unique and individually motivated—and more likely to see a member of the out-group as the same as everyone else in that group. When we encounter this out-group member, our amygdala—the part of our brain that processes anger and fear—is more likely to become active. The more we perceive this person outside our group as a threat, the more willing we are to treat them badly.

Chapter 8: a walk in the wilds (page 147) It can't be just that they* need a break from thinking—some of their best thinking is done during this supposed "downtime" out of doors. *Referring to famous walkers like Charles Dickens, Mother Theresa, Martin Luther King Jr, etc...