Ambition is not a vice of little people.

It had been, when I read it, only a vaguely pregnant piece of nonsense. Now it was all as clear as day, as evident as Euclid. Of course the Dharma-Body of the Buddha was the hedge at the bottom of the garden. At the same time, and no less obviously, it was these flowers, it was anything that I-or rather the blessed Not-I, released for a moment from my throttling embrace-cared to look at.

The next thing is by gentle degrees to accustom children to those things they are too much afraid of. But here great caution is to be used, that you do not make too much haste, nor attempt this cure too early, for fear lest you increase the mischief instead of remedying it.

God, our Father, has given us the life and the art of healing to protect and maintain it.

Philosophy hasn't made any progress?-If someone scratches where it itches, do we have to see progress? Is it not genuine scratching otherwise, or genuine itching?

People seem good while they are oppressed, but they only wish to become oppressors in their turn: life is nothing but a competition to be the criminal rather than the victim.

If you reject absolutely any single sensation without stopping to discriminate with respect to that which awaits confirmation between matter of opinion and that which is already present, whether in sensation or in feelings or in any immediate perception of the mind, you will throw into confusion even the rest of your sensations by your groundless belief and so you will be rejecting the standard of truth altogether. If in your ideas based upon opinion you hastily affirm as true all that awaits confirmation as well as that which does not, you will not escape error, as you will be maintaining complete ambiguity whenever it is a case of judging between right and wrong opinion.

Life has no meaning a priori ... It is up to you to give it a meaning, and value is nothing but the meaning that you choose.

Even when the experts all agree, they may well be mistaken.

Nothing that was worthy in the past departs; no truth or goodness realized by man ever dies, or can die.

The true function of logic ... as applied to matters of experience ... is analytic rather than constructive; taken a priori, it shows the possibility of hitherto unsuspected alternatives more often than the impossibility of alternatives which seemed prima facie possible. Thus, while it liberates imagination as to what the world may be, it refuses to legislate as to what the world is.

The process of aging can only be fruitful and satisfactory if the important transitions are accompanied by free resignation, by the renunciation of the values proper to the preceding stage of life. Those spiritual and intellectual values which remain untouched by the process of aging, together with the values of the next stage of life, must compensate for what has been lost. Only if this happens can we cheerfully relive the values of our past in memory, without envy for the young to whom they are still accessible. If we cannot compensate, we avoid and flee the "tormenting" recollection of youth, thus blocking our possibilities of understanding younger people. At the same time we tend to negate the specific values of earlier stages. No wonder that youth always has a hard fight to sustain against the ressentiment of the older generation.

Morally, it is wrong to suppose the source of evil is outside oneself, that one is a vessel of holiness running over with virtue. Such a disposition is the best soil for a hateful and cruel fanaticism. It is as wrong to impute every wickedness to Jews, Freemasons, "intellectuals," as it is to blame all crimes on the bourgeoisie, the nobility, and the powers that were. No; the root of evil is in me as well, and I must take my share of the responsibility and the blame. That was true before the revolution and it is true still.

There was very little that prevented the vandalism of 1793 from suddenly producing a second revolution as marvelous as the first was horrible. The whole human race was approaching its release; the civilized, barbarian, and savage order would have disappeared forever if the Convention, which trampled down all prejudices, had not bowed down before the only one that had to be destroyed, the institution of marriage.

Looking back we can see how indirectly we know the environment in which nevertheless we live. We can see that the news of it comes to us now fast, now slowly; but that whatever we believe to be a true picture, we treat as if it were the environment itself.

We cannot grasp any idea, any organ of meditation, we cannot possess it in full force, until we have felt and sensed it, as much so as if it were an odor or a color.

One of the most striking signs of the decay of art is the intermixing of different genres.

It is hardly to be believed how spiritual reflections when mixed with a little physics can hold people's attention and give them a livelier idea of God than do the often ill-applied examples of his wrath.

The "message" of any medium or technology is the change of scale or pace or pattern that it introduces into human affairs.

What I hold fast to is not one proposition but a nest of propositions.

Unjust dominion cannot be eternal.

Nature may certainly produce whatever can arise from habit: Nay, habit is nothing but one of the principles of nature, and derives all its force from that origin.

Names and attributes must be accommodated to the essence of things, and not the essence to the names, since things come first and names afterwards.

For it was my master who taught me not only how very little I knew but also that any wisdom to which I might ever aspire could consist only in realizing more fully the infinity of my ignorance.

Liberty, taking the word in its concrete sense, consists in the ability to choose.

The Doctrine of a Perfect God; in whose nature nothing arbitrary or changeable can have a place; in whose Highest Being we all live, and in this Life may, and ought at all times to be, blessed;-this Doctrine, which ignorant men think they have sufficiently demolished when they have proclaimed it to be Mysticism, is by no means Mysticism, for it has an immediate reference to human action, and in deed to the inmost spirit which ought to inspire and guide all our actions. It can only become Mysticism when it is associated with the pretext that the insight into this truth proceeds from a certain inward and mysterious light, which is not accessible to all men, but is only bestowed upon a few favourites chosen from among the rest:-in which pretext the Mysticism consists, for it betrays a presumptuous contemplation of personal merit, and a pride in mere sensuous Individuality.

Religion in its humility restores man to his only dignity, the courage to live by grace.

Fifth, in what measure this unification acts, seems to be regulated only by special rules; or, at least, we cannot in our present knowledge say how far it goes. But it may be said that, judging by appearances, the amount of arbitrariness in the phenomenon of human minds is neither altogether trifling nor very prominent.

To which we may add this other Aristotelian consideration, that he who confers a benefit on any one loves him better than he is beloved by him again.

The tendency has always been strong to believe that whatever received a name must be an entity or thing, having an independent existence of its own; and if no real entity answering to the name could be found, men did not for that reason suppose that none existed, but imagined that it was something peculiarly abstruse and mysterious, too high to be an object of sense. The meaning of all general, and especially of all abstract terms, became in this way enveloped in a mystical base...

It belongs to the self-respect of intellect to pursue every tangle of thought to its final unravelment.

To subdue destruction is one of the most important affirmations of which we are capable in this world. It is the affirmation of this life, bound up with yours, and with the realm of the living: an affirmation caught up with a potential for destruction and its countervailing force.

A great chapter of the history of the world is written in the chalk. Few passages in the history of man can be supported by such an overwhelming mass of direct and indirect evidence as that which testifies to the truth of the fragment of the history of the globe, which I hope to enable you to read, with your own eyes, tonight. Let me add, that few chapters of human history have a more profound significance for ourselves. I weigh my words well when I assert, that the man who should know the true history of the bit of chalk which every carpenter carries about in his breeches-pocket, though ignorant of all other history, is likely, if he will think his knowledge out to its ultimate results, to have a truer, and therefore a better, conception of this wonderful universe, and of man's relation to it, than the most learned student who is deep-read in the records of humanity and ignorant of those of Nature.

Modern transcendental idealism, Emersonianism, for instance, also seems to let God evaporate into abstract Ideality. Not a deity in concreto, not a superhuman person, but the immanent divinity in things, the essentially spiritual structure of the universe, is the object of the transcendentalist cult. In that address of the graduating class at Divinity College in 1838 which made Emerson famous, the frank expression of this worship of mere abstract laws was what made the scandal of the performance.

The world is full of conflicts; and, overshadowing all minor conflicts, the titanic struggle between Communism and anti-Communism. Almost everybody who is politically conscious has strong feelings about one or more of these issues; but we want you, if you can, to set aside such feelings and consider yourselves only as members of a biological species which has had a remarkable history, and whose disappearance none of us can desire. We shall try to say no single word which should appeal to one group rather than to another. All, equally, are in peril, and, if the peril is understood, there is hope that they may collectively avert it.

Were I a nightingale, I would act the part of a nightingale; were I a swan, the part of a swan.

Furthermore, when citizens are all almost equal, it becomes difficult for them to defend their independence against the aggressions of power.

The political triumph of Donald Trump is a symbol and symptom-not cause or origin-of our imperial meltdown. Trump is neither alien nor extraneous to American culture and history. In fact, he is as American as apple pie. Yet he is a sign of our spiritual bankruptcy-all spectacle and no substance, all narcissism and no empathy, all appetite and greed and no wisdom and maturity. Yet his triumph flows from the implosion of a Republican Party establishment beholden to big money, big military, and big scapegoating of vulnerable peoples of color, LGBTQ peoples, immigrants, Muslims, and women; from a Democratic Party establishment beholden to big money, big military, and the clever deployment of peoples of color, LGBTQ peoples, immigrants, Muslims, and women to hide and conceal the lies and crimes of neoliberal policies here and abroad; and from a corporate media establishment that aided and abetted Trump owing to high profits and revenues.

The evident justice and utility of the foregoing maxims have recommended them more or less to the attention of all nations.

Civilizations have always been pyramidal in structure. As one climbs toward the apex of the social edifice, there is increased leisure and increasing opportunity to pursue happiness. As one climbs, one finds also fewer and fewer people to enjoy this more and more. Invariably, there is a preponderance of the dispossessed. And remember this, no matter how well off the bottom layers of the pyramid might be on an absolute scale, they are always dispossessed in comparison with the apex.So there is always social friction in ordinary human societies. The action of social revolution and the reaction of guarding against such revolution or combating it once it has begun are the causes of a great deal of the human misery with which history is permeated.

We take foreigners to be incomplete Americans - convinced that we must help and hasten their evolution.

The total amount of suffering per year in the natural world is beyond all decent contemplation. During the minute it takes me to compose this sentence, thousands of animals are being eaten alive; others are running for their lives, whimpering with fear; others are being slowly devoured from within by rasping parasites; thousands of all kinds are dying of starvation, thirst and disease. [...] In a universe of blind physical forces and genetic replication, some people are going to get hurt, other people are going to get lucky, and you won't find any rhyme or reason in it, nor any justice. The universe we observe has precisely the properties we should expect if there is, at bottom, no design, no purpose, no evil and no good, nothing but blind, pitiless indifference. DNA neither knows nor cares. DNA just is. And we dance to its music.

Quality leadership is neither the product of one great individual nor the result of odd historical accidents. Rather, it comes from deeply bred traditions and communities that shape and mold talented and gifted persons. Without a vibrant tradition of resistance passed on to new generations, there can be no nurturing of a collective and critical consciousness-only professional conscientiousness survives.

What is at stake here is precisely the problem of the fulfillment of desire: when we encounter in reality an object which has all the properties of the fantasized object of desire, we are nevertheless necessarily somewhat disappointed; we experience a certain this is not it; it becomes evident that the finally found real object is not the reference of desire even though it possesses all the required properties.

All religions promise a reward for excellences of the will or heart, but none for excellences of the head or understanding.

Is Christ only to be adored? Or is the holy Mother of God rather not to be honoured? This is the woman who crushed the Serpent's head. Hear us. For your Son denies you nothing.

"There is no God," cry the masses more and more vociferously; and with the loss of God man loses his sense of values - is, as it were, massacred because he feels himself of no account.