Mr. Darwin's hypothesis is not, so far as I am aware, inconsistent with any known biological fact; on the contrary, if admitted, the facts of Development, of Comparative Anatomy, of Geographical Distribution, and of Palaeontology, become connected together, and exhibit a meaning such as they never possessed before; and I, for one, am fully convinced that if not precisely true, that hypothesis is as near an approximation to the truth as, for example, the Copernican hypothesis was to the true theory of the planetary motions.

I grasp at each second, trying to suck it dry: nothing happens which I do not seize, which I do not fix forever in myself, nothing, neither the fugitive tenderness of those lovely eyes, nor the noises of the street, nor the false dawn of early morning: and even so the minute passes and I do not hold it back, I like to see it pass.

He is happy, whose circumstances suit his temper; but he is more excellent, who can suit his temper to any circumstances.

The love of power is a part of human nature, but power-philosophies are, in a certain precise sense, insane. The existence of the external world, both that of matter and of other human beings, is a datum, which may be humiliating to a certain kind of pride, but can only be denied by a madman. Men who allow their love of power to give them a distorted view of the world are to be found in every asylum: one man will think he is Governor of the Bank of England, another will think he is the King, and yet another will think he is God. Highly similar delusions, if expressed by educated men in obscure language, lead to professorships in philosophy; and if expressed by emotional men in eloquent language, lead to dictatorships. Certified lunatics are shut up because of the proneness to violence when their pretensions are questioned; the uncertified variety are given control of powerful armies, and can inflict death and disaster upon all sane men within their reach.

Love is of all the passions the strongest, for it attacks simultaneously the head, the heart, and the body.

Should the believers in special creations consider it unfair thus to call upon them to describe how special creations take place, I reply that this is far less than they demand from the supporters of the Development Hypothesis. They are merely asked to point out a conceivable mode. On the other hand, they ask, not simply for a conceivable mode, but for the actual mode.

There is only one woman in the world. One woman, with many faces.

Of the various executive abilities, no one excited more anxious concern than that of placing the interests of our fellow-citizens in the hands of honest men, with understanding sufficient for their stations. No duty is at the same time more difficult to fulfil. The knowledge of character possessed by a single individual is of necessity limited. To seek out the best through the whole Union, we must resort to the information which from the best of men, acting disinterestedly and with the purest motives, is sometimes incorrect.

In an ever-changing, incomprehensible world the masses had reached the point where they would, at the same time, believe everything and nothing, think that everything was possible and that nothing was true. [...] under such conditions, one could make people believe the most fantastic statements one day, and trust that if the next day they were given irrefutable proof of their falsehood, they would take refuge in cynicism; instead of deserting the leaders who had lied to them, they would protest that they had known all along that the statement was a lie and would admire the leaders for their superior tactical cleverness.

At the very high speed of living, everybody needs a new career and a new job and a totally new personality every ten years.

All things are interwoven with one another; a sacred bond unites them; there is scarcely one thing that is isolated from another. Everything is coordinated, everything works together in giving form to one universe. The world-order is a unity made up of multiplicity: God is one, pervading all things; all being is one, all law is one (namely, the common reason which all thinking persons possess) and all truth is one- if, as we believe, there can be but one path to perfection for beings that are alike in kind and reason.

It is a great pity that human beings cannot find all of their satisfaction in scientific contemplativeness.

But you must see that if two things are alike, then it is a further question whether the first is copied from the second, or the second from the first, or both from a third.''What would the third be?''Some have thought that all these loves were copies of our love for the Landlord.'

Woes and wonders of power, that tonic hell, synthesis of poison and panacea.

If anyone would like to acquire humility, I can, I think, tell him the first step. The first step is to realise that one is proud. And a biggish step, too. At least, nothing whatever can be done before it. If you think you are not conceited, it means you are very conceited indeed.

Everything is a subject on which there is not much to be said.

We are not necessarily doubting that God will do the best for us; we are wondering how painful the best will turn out to be.

Equality, proclaimed in 1793, has been one of the greatest conquests of the French Revolution. Despite all the reactions which have arrived since, that great principle has triumphed in the political economy of Europe. In the most advanced countries, it is called the equality of politic rights; in the other countries, civil equality - equality before the law. No country in Europe would dare to openly proclaim today the principle of political inequality. But the history of the revolution itself and that of the seventy-five years that have passed since, we prove that political equality without economic equality is a lie. You would proclaim in vain the equality of political rights, as long as society remains split by its economic organization into socially different layers - that equality will be nothing but a fiction.

The use of force alone is but temporary. It may subdue for a moment; but it does not remove the necessity of subduing again: and a nation is not governed, which is perpetually to be conquered.

Truths obtained by Induction are made compact and permanent by being expressed in 'Technical Terms'.

When the act of navigation was made, though England and Holland were not actually at war, the most violent animosity subsisted between the two nations. ... It is not impossible, therefore, that some of the regulations of this famous act may have proceeded from national animosity. They are as wise, however, as if they had all been dictated by the most deliberate wisdom. National animosity at that particular time aimed at the very same object which the most deliberate wisdom would have recommended, the diminution of the naval power of Holland, the only naval power which could endanger the security of England.

... Nietzsche's ideas and plans: for example, the idea of giving up the whole wretched academic world to form a secular monastic community.

We must choose for others as we have reason to believe they would choose for themselves if they were at the age of reason and deciding rationally.

In fine, I repeat, you must lay aside all prejudice on both sides, and neither believe nor reject anything, because any other persons, or description of persons, have rejected or believed it. Your own reason is the only oracle given you by heaven, and you are answerable, not for the rightness, but uprightness of the decision.

It should be noted that children at play are not playing about; their games should be seen as their most serious-minded activity. Variants: It should be noted that the games of children are not games, and must be considered as their most serious actions. For truly it is to be noted, that children's plays are not sports, and should be deemed as their most serious actions.

I think that democratic communities have a natural taste for freedom: left to themselves, they will seek it, cherish it, and view any privation of it with regret. But for equality, their passion is ardent, insatiable, incessant, invincible: they call for equality in freedom; and if they cannot obtain that, they still call for equality in slavery.

It is always the psychic and social grounds, brought into play by each medium or technology, that readjust the balance of the hemispheres and of human sensibilities into equilibrium with those grounds.

Since labour is motion, time is its natural measure.

Two equally steep and bold paths may lead to the same peak. To act as if death did not exist, or to act thinking every minute of death, is perhaps the same thing.

Married people pledge love for each other throughout eternity. Well, now, that is easy enough but does not mean very much, for if one is finished with time one is probably finished with eternity. If, instead of saying "throughout eternity," the couple would say, "until Easter, until next May Day," then what they say would make some sense, for then they would be saying something and also something they perhaps could carry out.

What, then, is the animal? First of all, a system of plant-souls. The unity of those plant-souls, which unity nature itself produces, is the soul of the animal. Its world is therefore partly that of the plants - its nourishment, for instance, it receives partly through synthesis from vegetable, and through analysis from animal nature - and partly that of the animals, whereof we shall speak directly. Each product of nature is an organically in-itself completed totality in space, like the plant. Hence, the unknown x which we are looking for must also be such a whole or totality, and in so far it must also have a principle of organization, a sphere and central point of this organization ; in short, the same which we have called the soul of the plant, which thus remains common to both. ... The animal is a system of plant-souls, and the plant is a separated, isolated part of an animal. Both reciprocally affect each other.

Every art, and every system, and in like manner every action and purpose aims, it is thought, at some good; for which reason a common and by no means a bad description of the good is, that at which all things aim.

"And the upshot of all this," so I have been told more than once and by more than one person, "will be simply that all you will succeed in doing will be to drive people to the wildest Catholicism." And I have been accused of being a reactionary and even a Jesuit. Be it so! ...I know very well it is madness to seek to turn the waters of the river back to their source, and that it is only the ignorant who seek to find in the past a remedy for their present ills; but I know too that anyone who fights for any ideal whatever, although his ideal may seem to lie in the past, is driving the world on to the future, and that the only reactionaries are those who find themselves at home in the present. Every supposed restoration of the past is a creation of the future, and if the past which it is sought to restore is a dream, something imperfectly known, so much the better.

The Left's identity politics poses a threat to free speech and to the kind of rational discourse needed to sustain a democracy... The focus on lived experience by identity groups prioritizes the emotional world of the inner self over the rational examination of issues in the outside world and privileges sincerely held opinions over a process of reasoned deliberation that may force one to abandon prior opinions.

At the approach of danger there are always two voices that speak with equal force in the heart of man: one very reasonably tells the man to consider the nature of the danger and the means of avoiding it; the other even more reasonable says that it is too painful and harassing to think of the danger, since it is not a man's power to provide for everything and escape from the general march of events; and that it is therefore better to turn aside from the painful subject till it has come, and to think of what is pleasant. In solitude a man generally yields to the first voice; in society to the second.

A free man thinks of death least of all things; and his wisdom is a meditation not of death but of life.

As a child, I received instruction both in the Bible and in the Talmud. I am a Jew, but I am enthralled by the luminous figure of the Nazarene.

The savage recognizes life only in himself and his personal desires. His interest in life is concentrated on himself alone. The highest happiness for him is the fullest satisfaction of his desires. The motive power of his life is personal enjoyment. His religion consists in propitiating his deity and in worshiping his gods, whom he imagines as persons living only for their personal aims.

Happiness is not achieved by the conscious pursuit of happiness; it is generally the by-product of other activities.

He seldom or never spoke except actually to convey an idea. Measured by quantity of words, he was a talker of fully average copiousness; by extent of meaning communicated, he was the most copious I have listened to. How in few sentences he would sketch you off an entire biography, an entire object or transaction, keen, clear, rugged, genuine, completely rounded In! His words came direct from the heart by the inspiration of the moment.

We all remember how many religious wars were fought for a religion of love and gentleness; how many bodies were burned alive with the genuinely kind intention of saving souls from the eternal fire of hell. Only if we give up our authoritarian attitude in the realm of opinion, only if we establish the attitude of give and take, of readiness to learn from other people, can we hope to control acts of violence inspired by piety and duty.

The man who barely abstains from violating either the person, or the estate, or the reputation of his neighbours, has surely very little positive merit. He fulfils, however, all the rules of what is peculiarly called justice, and does every thing which his equals can with propriety force him to do, or which they can punish him for not doing. We may often fulfil all the rules of justice by sitting still and doing nothing.

Thus, while the refugee serfs only wished to be free to develop and assert those conditions of existence which were already there, and hence, in the end, only arrived at free labour, the proletarians, if they are to assert themselves as individuals, will have to abolish the very condition of their existence hitherto (which has, moreover, been that of all society up to the present), namely, labour. Thus they find themselves directly opposed to the form in which, hitherto, the individuals, of which society consists, have given themselves collective expression, that is, the State. In order, therefore, to assert themselves as individuals, they must overthrow the State.

One can imagine a computer simulation of the action of peptides in the hypothalamus that is accurate down to the last synapse. But equally one can imagine a computer simulation of the oxidation of hydrocarbons in a car engine or the action of digestive processes in a stomach when it is digesting pizza. And the simulation is no more the real thing in the case of the brain than it is in the case of the car or the stomach. Barring miracles, you could not run your car by doing a computer simulation of the oxidation of gasoline, and you could not digest pizza by running the program that simulates such digestion. It seems obvious that a simulation of cognition will similarly not produce the effects of the neurobiology of cognition.

What is all Knowledge too but recorded Experience, and a product of History; of which, therefore, Reasoning and Belief, no less than Action and Passion, are essential materials?