The Value or WORTH of a man, is as of all other things, his Price; that is to say, so much as would be given for the use of his Power...

As there are a very great variety of religious sects in the world (and which are probably adapted to different constitutions under different circumstances, seeing there are many good and conscientious characters in each), it is particularly recommended, as a means of uniting the inhabitants of the village into one family, that while each faithfully adheres to the principles which he most approves, at the same time all shall think charitably of their neighbours respecting their religious opinions, and not presumptuously suppose that theirs alone are right.

The supreme effort of the avant-guard is onward, ever onward.

Generally speaking, the errors in religion are dangerous; those in philosophy only ridiculous.

Deep in the man sits fast his fate To mould his fortunes, mean or great.

No epoch is homogeneous; whatever you may have assigned as the dominant note of a considerable period, it will always be possible to produce men, and great men, belonging to the same time, who exhibit themselves as antagonistic to the tone of their age.

In memory yet green, in joy still felt, The scenes of life rise sharply into view. We triumph; Life's disasters are undealt, And while all else is old, the world is new.

The whole analogy of natural operations furnishes so complete and crushing an argument against the intervention of any but what are termed secondary causes, in the production of all the phenomena of the universe; that, in view of the intimate relations between Man and the rest of the living world; and between the forces exerted by the latter and all other forces, I can see no excuse for doubting that all are co-ordinated terms of Nature's great progression, from the formless to the formed-from the inorganic to the organic-from blind force to conscious intellect and will.

The brain may be regarded as a kind of parasite of the organism, a pensioner, as it were, who dwells with the body.

May it be to the world, what I believe it will be, (to some parts sooner, to others later, but finally to all), the signal of arousing men to burst the chains under which monkish ignorance and superstition had persuaded them to bind themselves, and to assume the blessings and security of self-government.

He came in sight of a pass guarded by armed men. 'you cannot pass ... Do you not know that all this country belongs to the Spirit of the Age? ... Here Enlightenment, take this fugitive to our Master.'

The job of science will never be done, it will just sink deeper and deeper into never-ending complexity.

There is no conversation more boring than the one where everybody agrees.

The end of the philosophical dialogue lies in itself; it can never serve a purpose outside of itself. Just as a sculptor does not cease to be a work of art even if it lies at the bottom of the sea, so indeed every work of philosophy endures, even if uncomprehended in its own time. One would be grateful if it were merely a matter of incomprehension. Instead, the work is usually refitted and appropriated by various entities-some playing the part of the opponent; others, that of the proponent.

It is precisely the essential feature of egoism that it does not apprehend the full value of the isolated self. The egoist sees himself only with regard to the others, as a member of society who wishes to possess and acquire more than the others. Self-directedness or other-directedness have no essential bearing on the specific quality of love or hatred. These acts are different in themselves, quite independently of their direction.

If there is anything unique about the human animal it is that it has the ability to grow knowledge at an accelerating rate while being chronically incapable of learning from experience. Science and technology are cumulative, whereas ethics and politics deal with recurring dilemmas. Whatever they are called, torture and slavery are universal evils; but these evils cannot be consigned to the past like redundant theories in science. They return under different names: torture as enhanced interrogation techniques, slavery as human trafficking. Any reduction in universal evils is an advance in civilization. But, unlike scientific knowledge, the restraints of civilized life cannot be stored on a computer disc. They are habits of behaviour, which once broken are hard to mend. Civilization is natural for humans, but so is barbarism.

A man perfects himself by work much more than by reading.

It is impossible to feel equal respect for things that are in fact unequal unless the respect is given to something that is identical in all of them. Men are unequal in all their relations with the things of this world, without exception. The only thing that is identical in all men is the presence of a link with the reality outside the world. All human beings are absolutely identical in so far as they can be thought of as consisting of a centre, which is an unquenchable desire for good, surrounded by an accretion of psychical and bodily matter.

Surely this voice meant our Teacher; for it is he that can collect the indications which lie scattered on all sides. A singular light kindles in his looks, when at length the high Rune lies before us, and he watches in our eyes whether the star has yet risen upon us, which is to make the Figure visible and intelligible.

I have studied these things - you have not.

The World and Life are one. Physiological life is of course not "Life". And neither is psychological life. Life is the world. Ethics does not treat of the world. Ethics must be a condition of the world, like logic. Ethics and Aesthetics are one.

The use of the intellect in the sciences whose primitive concepts as well as axioms are given by sensuous intuition is only logical, that is, by it we only subordinate cognitions to one another according to their relative universality conformably to the principle of contradiction, phenomena to more general phenomena, and consequences of pure intuition to intuitive axioms. But in pure philosophy, such as metaphysics, in which the use of the intellect in respect to principles is real, that is to say, where the primary concept of things and relations and the very axioms are given originally by the pure intellect itself, and not being intuitions do not enjoy immunity from error, the method precedes the whole science, and whatever is attempted before its precepts are thoroughly discussed and firmly established is looked upon as rashly conceived and to be rejected among vain instances of mental playfulness.

If the many, the specialists, gain the day, it will be the end of science as we know it - of great science. It will be a spiritual catastrophe comparable in its consequences to nuclear armament.

Technology discloses the active relation of man towards nature, as well as the direct process of production of his very life, and thereby the process of production of his basic societal relations, of his own mentality, and his images of society, too.

Knowledge, having irritated and stimulated our appetite for power, will lead us inexorably to our ruin.

Great men are they who see that spiritual is stronger than any material force, that thoughts rule the world. No hope so bright but is the beginning of its own fulfillment. 

You will recollect that before the Revolution, Coke Littleton was the universal elementary book of law students, and a sounder Whig never wrote, nor of profounder learning in the orthodox doctrines of the British constitution, or in what were called English liberties. You remember also that our lawyers were then all Whigs. But when his black-letter text, and uncouth, but cunning learning got out of fashion, and the honeyed Mansfieldism of Blackstone became the students' hornbook, from that moment, that profession (the nursery of our Congress) began to slide into toryism, and nearly all the young brood of lawyers now are of that hue. They suppose themselves, indeed, to be Whigs, because they no longer know what Whigism or republicanism means.

By awakening the Heroic that slumbers in every heart, can any Religion gain followers.

I am doing my best to glorify the scamp or vagabond. I hope I shall succeed. For things are not so simple as they sometimes seem. In this present age of threats to democracy and individual liberty, probably only the scamp and the spirit of the scamp alone will save us from being lost in serially numbered units in the masses of disciplined, obedient, regimented and uniformed coolies. The scamp will be the last and most formidable enemy of dictatorships. He will be the champion of human dignity and individual freedom, and will be the last to be conquered. All modern civilization depends entirely upon him.

The circulation of commodities is the original precondition of the circulation of money.

The Anarchists are right in everything; in the negation of the existing order, and in the assertion that, without authority, there could not be worse violence than that of authority under existing conditions. They are mistaken only in thinking that Anarchy can be instituted by a revolution. "To establish Anarchy." "Anarchy will be instituted." But it will be instituted only by there being more and more people who do not require protection from governmental power, and by there being more and more people who will be ashamed of applying this power.

There is no idea so obscure that someone could not come to regard it as self-evident.

Science must begin with myths, and with the criticism of myths.

In particular, it is certainly wrong to condemn poor old Homo sapiens as the only species to kill his own kind, the only inheritor of the mark of Cain, and similar melodramatic charges. Whether a naturalist stresses the violence or the restraint of animal aggression depends partly on the kinds of animals he is used to watching, and partly on his evolutionary preconceptions-Lorenz is, after all, a 'good of the species' man. Even if it has been exaggerated, the gloved fist view of animal fights seems to have at least some truth. Superficially this looks like a form of altruism. The selfish gene theory must face up to the difficult task of explaining it. Why is it that animals do not go all out to kill rival members of their species at every possible opportunity?

Pierre, who from the moment Prince Andrew entered the room had watched him with glad, affectionate eyes, now came up and took his arm. Before he looked round Prince Andrew frowned again, expressing his annoyance with whoever was touching his arm, but when he saw Pierre's beaming face he gave him an unexpectedly kind and pleasant smile. "There now!... So you, too, are in the great world?" said he to Pierre. "I knew you would be here," replied Pierre. "I will come to supper with you. May I?" he added in a low voice so as not to disturb the vicomte who was continuing his story. "No, impossible!" said Prince Andrew, laughing and pressing Pierre's hand to show that there was no need to ask the question. He wished to say something more, but at that moment Prince Vasíli and his daughter got up to go and the two young men rose to let them pass.

I shall need only myself to be happy.

It is a commonplace of the classical literature on Empire, from Polybius to Montesquieu and Gibbon, that Empire is from its inception decadent and corrupt.

If you are a man of learning, fight in the skull, kill ideas and create new ones. God hides in every idea as in every cell of flesh. Smash the idea, set him free! Give him another, a more spacious idea in which to dwell.

Think of something finite molded into the infinite, and you think of man.

Philosophy, if it cannot answer so many questions as we could wish, has at least the power of asking questions which increase the interest of the world, and show the strangeness and wonder lying just below the surface even in the commonest things of daily life.

My car and my adding machine understand nothing: they are not in that line of business.

As man loses touch with his 'inner being', his instinctive depths, he finds himself trapped in the world of consciousness, that is to say, in the world of other people. Any poet knows this truth; when other people sicken him, he turns to hidden resources of power inside himself, and he knows then that other people don't matter a damn. He knows the 'secret life' inside him is the reality; other people are mere shadows in comparison. but the 'shadows' themselves cling to one another. 'Man is a political animal', said Aristotle, telling one of the greatest lies in human history. Man has more in common with the hills, or with the stars, than with other men.

A free people claim their rights, as derived from the laws of nature, and not as the gift of their chief magistrate.

History shows that the thinkers who mounted on the top of the ladder of questions, who set their foot on the last rung, that of the absurd, have bequeathed to posterity only an example of sterility.

A man who is so exceedingly civil that for the sake of quietude and a peaceable name will silently see the community imposed upon, or their rights invaded, may, in his principles, be a good man, but cannot be stiled a useful one, neither does he come up to the full mark of his duty; for silence becomes a kind of crime when it operates as a cover or an encouragement to the guilty. 

I saw a moving sight the other morning before breakfast in a little hotel where I slept in the dusty fields. The young man of the house shot a little wolf called coyote in the early morning. The little heroic animal lay on the ground, with his big furry ears, and his clean white teeth, and his little cheerful body, but his little brave life was gone. It made me think how brave all living things are. Here little coyote was, without any clothes or house or books or anything, with nothing to pay his way with, and risking his life so cheerfully - and losing it - just to see if he could pick up a meal near the hotel. He was doing his coyote-business like a hero, and you must do your boy-business, and I my man-business bravely, too, or else we won't be worth as much as a little coyote.

Paradoxical as it may seem, a Latin prose or a geometry problem, even though they are done wrong, may be of a great service one day, provided we devote the right kind of effort to them. Should the occasion arise, they can one day make us better able to give someone in affliction exactly the help required to save him, at the supreme moment of his need.

To see ourselves as others see us is a most salutary gift. Hardly less important is the capacity to see others as they see themselves.