
„The law merchant is a system of equity, founded on the rules of equity, and governed in all its parts by plain justice and good faith.“
— Sir Francis Buller, 1st Baronet British judge 1746 - 1800
Master v. Miller (1791), 4 T. R. 320.
— Sir Francis Buller, 1st Baronet British judge 1746 - 1800
Master v. Miller (1791), 4 T. R. 320.
— David Maraga 1951
Justice Maraga during the Supreme Coat ruling on the presidential petition on September 1st, 2017 [citation needed]
— Edmund Burke Anglo-Irish statesman 1729 - 1797
On the Impeachment of Warren Hastings (1788-1794), 28 May 1794
— Sallustius Roman philosopher and writer
On the Gods and the Cosmos, IX. On Providence, Fate, and Fortune.
— R. Venkataraman seventh Vice-President of India and the 8th President of India 1910 - 2009
Commissions and Omissions by Indian Presidents and Their Conflicts with the Prime Ministers Under the Constitution: 1977-2001, In: P.194.
— Walter Terence Stace British civil servant, educator and philosopher. 1886 - 1967
p. 151
— Johann Wolfgang von Goethe German writer, artist, and politician 1749 - 1832
Venetian Epigrams (1790), Variant translation: Lots of things I can stomach. Most of what irks me
I take in my stride, as a god might command me.
But four things I hate more than poisons & vipers:
tobacco smoke, garlic, bedbugs, and Christ.
Epigram 67, as translated by Jerome Rothenberg
— Luc de Clapiers, Marquis de Vauvenargues French writer, a moralist 1715 - 1747
Reflections and Maxims (1746), p. 176.
— Aurelius Augustinus early Christian theologian and philosopher 354 - 430
Disputed, As quoted by John Knox The First Blast to Awaken Women Degenerate http://www.swrb.com/newslett/actualNLs/firblast.htm (1558)
— Carl Menger founder of the Austrian School of economics 1840 - 1921
Investigations into the Method of the Social Sciences, 1883, p. 58
— Lloyd Kenyon, 1st Baron Kenyon British Baron 1732 - 1802
Clayton v. Adams (1796), 6 T. R. 605.
— Georg Wilhelm Friedrich Hegel German philosopher 1770 - 1831
Lectures on the Philosophy of History (1832), Volume 3, Georg Wilhelm Friedrich Hegel, Lectures on the Philosophy of History Vol 3 1837 translated by ES Haldane and Francis H. Simson) first translated 1896 P. 91-92
— John Adams 2nd President of the United States 1735 - 1826
1750s, Diaries (1750s-1790s), (26 July 1796).
— Albert Camus French author and journalist 1913 - 1960
The Rebel (1951)
— Isaac Newton British physicist and mathematician and founder of modern classical physics 1643 - 1727
Philosophiae Naturalis Principia Mathematica (1687), Scholium Generale (1713; 1726), Context: This Being governs all things, not as the soul of the world, but as Lord over all: And on account of his dominion he is wont to be called Lord God παντοκρáτωρ or Universal Ruler. For God is a relative word, and has a respect to servants; and Deity is the dominion of God, not over his own body, as those imagine who fancy God to be the soul of the world, but over servants. The supreme God is a Being eternal, infinite, absolutely perfect; but a being, however perfect, without dominion, cannot be said to be Lord God; for we say, my God, your God, the God of Israel, the God of Gods, and Lord of Lords; but we do not say, my Eternal, your Eternal, the Eternal of Israel, the Eternal of Gods; we do not say, my Infinite, or my Perfect: These are titles which have no respect to servants. The word God usually signifies Lord; but every lord is not a God. It is the dominion of a spiritual being which constitutes a God; a true, supreme or imaginary dominion makes a true, supreme or imaginary God. And from his true dominion it follows, that the true God is a Living, Intelligent and Powerful Being; and from his other perfections, that he is Supreme or most Perfect. He is Eternal and Infinite, Omnipotent and Omniscient; that is, his duration reaches from Eternity to Eternity; his presence from Infinity to Infinity; he governs all things, and knows all things that are or can be done. He is not Eternity or Infinity, but Eternal and Infinite; he is not Duration or Space, but he endures and is present. He endures for ever, and is every where present; and by existing always and every where, he constitutes Duration and Space. Since every particle of Space is always, and every indivisible moment of Duration is every where, certainly the Maker and Lord of all things cannot be never and no where. Every soul that has perception is, though in different times and in different organs of sense and motion, still the same indivisible person. There are given successive parts in duration, co-existant parts in space, but neither the one nor the other in the person of a man, or his thinking principle; and much less can they be found in the thinking substance of God. Every man, so far as he is a thing that has perception, is one and the same man during his whole life, in all and each of his organs of sense. God is the same God, always and every where. He is omnipresent, not virtually only, but also substantially; for virtue cannot subsist without substance. In him are all things contained and moved; yet neither affects the other: God suffers nothing from the motion of bodies; bodies find no resistance from the omnipresence of God. 'Tis allowed by all that the supreme God exists necessarily; and by the same necessity he exists always and every where. Whence also he is all similar, all eye, all ear, all brain, all arm, all power to perceive, to understand, and to act; but in a manner not at all human, in a manner not at all corporeal, in a manner utterly unknown to us. As a blind man has no idea of colours, so have we no idea of the manner by which the all-wise God perceives and understands all things. He is utterly void of all body and bodily figure, and can therefore neither be seen, nor heard, nor touched; nor ought to be worshipped under the representation of any corporeal thing. We have ideas of his attributes, but what the real substance of any thing is, we know not. In bodies we see only their figures and colours, we hear only the sounds, we touch only their outward surfaces, we smell only the smells, and taste the favours; but their inward substances are not to be known, either by our senses, or by any reflex act of our minds; much less then have we any idea of the substance of God. We know him only by his most wise and excellent contrivances of things, and final causes; we admire him for his perfections; but we reverence and adore him on account of his dominion. For we adore him as his servants; and a God without dominion, providence, and final causes, is nothing else but Fate and Nature. Blind metaphysical necessity, which is certainly the same always and every where, could produce no variety of things. All that diversity of natural things which we find, suited to different times and places, could arise from nothing but the ideas and will of a Being necessarily existing. But by way of allegory, God is said to see, to speak, to laugh, to love, to hate, to desire, to give, to receive, to rejoice, to be angry, to fight, to frame, to work, to build. For all our notions of God are taken from the ways of mankind, by a certain similitude which, though not perfect, has some likeness however. And thus much concerning God; to discourse of whom from the appearances of things, does certainly belong to Natural Philosophy.