My political curiosity, exclusive of my anxious solicitude for the public welfare, leads me to ask who authorized them (the framers of the Constitution) to speak the language of 'We, the People,' instead of 'We, the States'?
Interpretation
Patrick Henry questions the authority of the framers of the Constitution in representing the collective will of the people rather than individual states.
This quote by Patrick Henry reflects his skepticism about the centralization of power in the new Constitution and the notion of a united people versus individual states. He emphasizes the importance of state sovereignty and expresses concern over the framers' decision to use inclusive language, suggesting that it may undermine the autonomy of the states and the rights of individuals within them.
In practice
Discussing the importance of state rights in a political debate.
They tell us, sir, that we are weak; unable to cope with so formidable an adversary. But when shall we be stronger? Will it be the next week, or the next year? Will it be when we are totally disarmed, and when a British guard shall be stationed in every house?
Have we the means of resisting disciplined armies, when our only defense, the militia, is put in the hands of Congress? Of what service would militia be to you when, most probably, you will not have a single musket in the state? For, as arms are to be provided by Congress, they may or may not provide them.
Are we at last brought to such humiliating and debasing degradation that we cannot be trusted with arms for our defense? Where is the difference between having our arms in possession and under our direction, and having them under the management of Congress? If our defense be the real object of having those arms, in whose hands can they be trusted with more propriety, or equal safety to us, as in our own hands?
I believe a time will come when an opportunity will be offered to abolish this lamentable evil. Everything we do is to improve it, if it happens in our day; if not, let us transmit to our descendants, together with our slaves, a pity for their unhappy lot and an abhorrence of slavery.
The question before the House is one of awful moment to this country. For my own part, I consider it as nothing less than a question of freedom or slavery
I know some say, let us have good laws, and no matter for the men that execute them: but let them consider, that though good laws do well, good men do better: for good laws may want good men, and be abolished or evaded [invaded in Franklin's print] by ill men; but good men will never want good laws, nor suffer ill ones.
Now it is nothing but torture.
We say that slavery has vanished from European civilization, but this is not true. Slavery still exists, but now it applies only to women and its name is prostitution.
The tradition of nonviolence, optimism, concern for the individual, and unconditional compassion that developed in Tibet is the culmination of a slow inner revolution, a cool one, hard to see, that began 2,500 years ago with the Buddha's insight about the end of suffering. What I have learned from these people has forever changed my life, and I believe their culture contains an inner science particularly relevant to the difficult time in which we live.
Ideas are invented only as correctives to the past. Through repeated rectification of this kind one may hope to disengage an idea that is valid.
The aim of the liar is simply to charm, to delight, to give pleasure. He is the very basis of civilized society.
We judge ourselves by what we feel capable of doing, while others judge us by what we have already done.
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