"Now that isn't the only thing that convinces me that we've strayed away from this attitude, this principle. The other thing is that we have adopted a sort of a pragmatic test for right and wrong — whatever works is right. If it works, it's all right. Nothing is wrong but that which does not work. If you don't get caught, it's right. ... That's the attitude, isn't it? It's all right to disobey the Ten Commandments, but just don't disobey the eleventh, "Thou shall not get caught." ... That's the attitude. That's the prevailing attitude in our culture. No matter what you do, just do it with a bit of finesse. You know, a sort of attitude of the survival of the slickest. Not the Darwinian survival of the fittest, but the survival of the slickest — whoever can be the slickest is the one who right. It's all right to lie, but lie with dignity. ... It's all right to steal and to rob and extort, but do it with a bit of finesse. It's even all right to hate, but just dress your hate up in the garments of love and make it appear that you are loving when you are actually hating. Just get by! That's the thing that's right according to this new ethic. My friends, that attitude is destroying the soul of our culture! It's destroying our nation! The thing that we need in the world today is a group of men and women who will stand up for right and to be opposed to wrong, wherever it is."

“There is...a very obvious and almost facile connection between the war in Vietnam and the struggle I and others have been waging in America. A few years ago there was a shining moment in that struggle. It seemed that there was a real promise of hope for the poor, both black and white, through the Poverty Program. There were experiments, hopes, and new beginnings. Then came the build-up in Vietnam. And I watched the program broken as if it was some idle political plaything of a society gone mad on war. And I knew that America would never invest the necessary funds or energies in rehabilitation of its poor so long as adventures like Vietnam continued to draw men and skills and money, like some demonic, destructive suction tube. And you may not know it, my friends, but it is estimated that we spend $500,000 to kill each enemy soldier, while we spend only fifty-three dollars for each person classified as poor, and much of that fifty-three dollars goes for salaries to people that are not poor. So I was increasingly compelled to see the war as an enemy of the poor, and attack it as such.”

“The meaning of this story is not found in the drowning of the Egyptian soldiers, for no one should rejoice at the death or defeat of a human being. Rather, this story symbolizes the death of evil and of inhuman oppression and unjust exploitation.”

“It is not a threat but a fact of history that if an oppressed people's pent-up emotions are not nonviolently released, they will be violently released. So let the Negro march. Let him make pilgrimages to city hall. Let him go on freedom rides. And above all, make an effort to understand why he must do this. For if his frustration and despair are allowed to continue piling up, millions of Negroes will seek solace and security in black-nationalist ideologies. And this, inevitably, would lead to a frightening racial nightmare.”

“Living with the conditions of slavery and then later segregation, many Negroes lost faith in themselves. Many came to feel that perhaps they were less than human, perhaps they were inferior. But then something happened to the Negro. Circumstances made it possible and necessary for him to travel more. The coming of the automobile, the upheavals of two world wars, the great depression. So his rural plantation background gradually gave way to urban industrial life. His economic life was gradually rising and even his cultural life was gradually rising through the steady decline of crippling illiteracy. All of these forces conjoined to cause the Negro to take a new look at himself. His religion revealed to him that God loves all of his children and that all men are made in His image. That the basic thing about a man is not his specificity but his fundamental. Not the texture of his hair or the color of his skin but his eternal dignity and worth.”

“One cannot be in my position, looked to by some for guidance, without being constantly reminded of the awesomeness of its responsibility. I live with one deep concern: Am I making the right decisions? Sometimes I am uncertain, and I must look to God for guidance. There was one morning I recall, when I was in the Birmingham jail, in solitary, with not even my lawyers permitted to visit, and I was in a nightmare of despair. The very future of our movement hung in the balance, depending upon capricious turns of events over which I could have no control there, incommunicado, in an utterly dark dungeon. This was about ten days after our Birmingham demonstrations began. Over 400 of our followers had gone to jail; some had been bailed out, but we had used up all of our money for bail, and about 300 remained in jail, and I felt personally responsible. It was then that President Kennedy telephoned my wife, Coretta. After that, my jail conditions were relaxed, and the following Sunday afternoon -- it was Easter Sunday -- two S.C.L.C. attorneys were permitted to visit me. The next day, word came to me from New York that Harry Belafonte had raised $50,000 that was available immediately for bail bonds, and if more was needed, he would raise that. I cannot express what I felt, but I knew at that moment that God's presence had never left me, that He had been with me there in solitary.”

“All I'm saying is simply this: that all mankind is tied together; all life is interrelated, and we are all caught in an inescapable network of mutuality, tied in a single garment of destiny. Whatever affects one directly, affects all indirectly. For some strange reason I can never be what I ought to be until you are what you ought to be. And you can never be what you ought to be until I am what I ought to be — this is the interrelated structure of reality.”