Should I Italicize Quotes

And I should mention the light which falls through the big windows this time of day italicizing everything it touches...

. . . that the State is, or ought to be, founded on contract." This would be true if the words which I have italicized should be omitted. It was the insertion of these words that furnished the writer a basis for his otherwise groundless analogy between the Anarchists and the followers of Rousseau. The latter hold that the State originated in a contract, and that the people of to-day, though they did not make it, are bound by it. The Anarchists, on the contrary, deny that any such contract was ever made; declare that, had one ever been made, it could not impose a shadow of obligation on those who had no hand in making it; and claim the right to contract for themselves as they please. The position that a man may make his own contracts, far from being analogous to that which makes him subject to contracts made by others, is its direct antithesis.

Old Man Eating Alone in a Chinese Restaurant I am glad I resisted the temptation, if it was a temptation when I was young, to write a poem about an old man eating alone at a corner table in a Chinese restaurant. I would have gotten it all wrong thinking: the poor bastard, not a friend in the world and with only a book for a companion. He’ll probably pay the bill out of a change purse. So glad I waited all these decades to record how hot and sour the hot and sour soup is here at Chang’s this afternoon and how cold the Chinese beer in a frosted glass. And my book—José Saramago’s Blindness as it turns out—is so absorbing that I look up from its escalating horrors only when I am stunned by one of its arresting sentences. And I should mention the light which falls through the big windows this time of day italicizing everything it touches—the plates and tea pots, the immaculate tablecloths, as well as the soft brown hair of the waitress in the white blouse and short black skirt, the one who is smiling now as she bears a cup of rice and shredded beef with garlic to my favorite table in the corner.

Chapter Seven The Franciscan Genius: The Integration of the Negative You can show your love to others by not wishing that they should be better Christians.88 —Francis of Assisi We must bear patiently not being good…and not being thought good.89 —Francis of Assisi Yes, you read the quotes above correctly. The first quote was considered so untrue, so impossible that Francis would write such a thing, that for centuries we deleted the “not” in the text! In the second quote, the point seems to have largely been ignored or denied until the very same thing was taught by a later female doctor of the Church, St. Thérèse of Lisieux, in the nineteenth century. Maybe you would have automatically deleted the “nots” yourself, as I would have, which is why I italicized them.

I want to create amazing things and learn from other smart people. That is the culture fit you should be looking for,” Kaya wrote (italics mine). The statement I’ve italicized is probably the best distillation I’ve ever read of what young developers are looking for in an employer. Those two factors—create amazing things and learn from other smart people

The statement that the essence of the human being consists in being-inthe-world likewise contains no decision aboutwhether the human being in a theologico-metaphysical sense is merely a this-worldly or an other-worldly Creature. 115th the existential determination of the essence of the human being, therefore, nothing is decided about the "existence of God" or his "nonbeing," no more than about the possibility or impossibility of gods. Thus it is not only rash hut also an error in procedure to maintain that the interpretation of the essence of the human being from the relation of his essence to the mth of being is atheism. And what is more, this arbitrary classification betrays a lack of careful reading. No one bothers to notice that in my essay "On the Essence of Ground" (1929) the following appears (,,, 2~, note I): "Through the ontological interpretation of Dasein as beingin-the-world no decision, whether positive or neptive, is made concerning a possible being toward God. It is, however, the case that through an illumi- .,tion of transcendence we first achieve nn adeqrcnte concept of Dnsein, with respect to which it can now he asked how the relationship of Dasein to God is ontologically ordered." If we think about this remark too quickly, as is usually the case, we will declare that such a philosophy does not decide either for or against the existence of God. It remains stalled in indifference. ~hus it is unconcerned with the religious question. Such indifferentism falls prey to nihilism. Rut does the foregoing observation teach indifferentism? Why then are particular words in the note italicized - and not just random ones? For no other reason than to indicate that the thinking that thinks from the question concerning the uuth of being questions more primordially than metaphysics can. Only from the truthofbeing can the essence of the holy he thought. [I~z] Only from the essence of the holy is the essence of divinity to he thought. Only in the light of the essence of divinity can it be thought or said what the word "God" is to signify. Or should we not first be able to hear and understand all these words carefully if we are to be permirted as human beings, that is, as eksistent creatures, to experience a relation of God to human beings? How can the human being at the present stage of world history ask at all seriously and rigorously whether the god nears or withdraws, when he has above all neglected to think into the dimension in which alone that question can be asked? But this is the dimension of the holy, which indeed remains closed as a dimension if the open region of being is not cleared and in its clearing is near to humans. Perhaps what is distinctive about this world-epoch consists in the closure of the dimension of the hale [des Heilen]. Perhaps that is the sole malignancy [Unheil]. But with this reference the thinking that points toward the truth of I)eing as what is to be thought has in no way decided in favor of theism. It can he theistic as little as atheistic. Not, however, because of an indifferent attitude, hutoutofrespect forthe boundaries that have heen set forthinking as such, indeed set by what gives itself to thinking as what is to be thought, 1)). the truth of being. Insofar as thinking limits itself to its task it tlirects the human being at the present moment of the world's destiny into the primordial dimension of his historical abode.