It is the love of the people; it is their attachment to their government, from the sense of the deep stake they have in such a glorious institution, which gives you both your army and your navy, and infuses into both that liberal obedience, without which your army would be a base rabble, and your navy nothing but rotten timber.

But Aversion wee have for things, not only which we know have hurt us; but also that we do not know whether they will hurt us, or not.

After Hegel, philosophy confronts the possibility of its own death, and in some sense has to do so if it is to remain the most fundamental kind of thinking.

It must be borne in mind that it is through the channel of the child that the development of the mature man must go, and that the present ideas of the educating or training of the latter in the school and the family - even the family of the liberal or radical - are such as to stifle the natural growth of the child. Every institution of our day, the family, the State, our moral codes, sees in every strong, beautiful, uncompromising personality a deadly enemy; therefore every effort is being made to cramp human emotion and originality of thought in the individual into a straight-jacket from its earliest infancy; or to shape every human being according to one pattern; not into a well-rounded individuality, but into a patient work slave, professional automaton, tax-paying citizen, or righteous moralist.

The superior man loves his soul; the inferior man loves his property.

All is in a man's hands and he lets it all slip from cowardice, that's an axiom. It would be interesting to know what it is men are most afraid of. Taking a new step, uttering a new word is what they fear most. Variant translation: "Taking a new step, uttering a new word, is what people fear most."

I need Christ, not something that resembles Him.

The content or time-clothing of any medium or culture is the preceding medium or culture.

The Pythagoreans called the monad "intellect" because they thought that intellect was akin to the One; for among the virtues, they likened the monad to moral wisdom; for what is correct is one. And they called it "being," "cause of truth," "simple," "paradigm," "order," "concord," "what is equal among the greater and the lesser," "the mean between intensity and slackness," "moderation in plurality," "the instant now in time," and moreover they call it "ship," "chariot," "friend," "life," "happiness."

The gods we stand by are the gods we need and can use, the gods whose demands on us are reinforcements of our demands on ourselves and on one another. What I then propose to do is, briefly stated, to test saintliness by common sense, to use human standards to help us decide how far the religious life commends itself as an ideal kind of human activity . ... It is but the elimination of the humanly unfit, and the survival of the humanly fittest, applied to religious beliefs; and if we look at history candidly and without prejudice, we have to admit that no religion has ever in the long run established or proved itself in any other way. Religions have approved themselves; they have ministered to sundry vital needs which they found reigning. When they violated other needs too strongly, or when other faiths came which served the same needs better, the first religions were supplanted.

The history of all hitherto existing societies is the history of class struggles.

To believe is to know you believe, and to know you believe is not to believe.

Ask, and it will be given to you; seek, and you will find; knock, and it will be opened to you. For everyone who asks receives, and he who seeks finds, and to him who knocks it will be opened.

The rights of men to the use of land are not joint rights: they are equal rights. Were there only one man on earth, he would have a right to the use of the whole earth or any part of the earth. When there is more than one man on earth, the right to the use of land that any one of them would have, were he alone, is not abrogated: it is only limited. The right of each to the use of land is still a direct, original right, which he holds of himself, and not by the gift or consent of the others; but it has become limited by the similar rights of the others, and is therefore an equal right.

You remember Thurlow's answer to some one complaining of the injustice of a company. "Why, you never expected justice from a company, did you? they have neither a soul to lose, nor a body to kick."

We do not struggle for ourselves, nor for our race, not even for humanity. We do not struggle for Earth, nor for ideas. All these are the precious yet provisional stairs of our ascending God, and they crumble away as soon as he steps upon them in his ascent. In the smallest lightning flash of our lives, we feel all of God treading upon us, and suddenly we understand: if we all desire it intensely, if we organize all the visible and invisible powers of earth and fling them upward, if we all battle together like fellow combatants eternally vigilant - then the Universe might possibly be saved. It is not God who will save us - it is we who will save God, by battling, by creating, and by transmuting matter into spirit.

Let me give two cautions. 1) The one is, that you keep them to the practice of what you would have grow into a habit with them, by kind words, and gentle admonitions, rather as minding them of what they forget, than by harsh rebukes and chiding, as if they were wilfully guilty. 2) Another thing you are to take care of, is, not to endeavour to settle too many habits at once, lest by variety you confound them, and so perfect none. When constant custom has made any one thing easy and natural to 'em, and they practice it without reflection, you may then go on to another.

He that dies in extreme old age will be reduced to the same state with him that is cut down untimely.

Tsze-Kung asked Confucius, saying, "Master, are you a sage?" Confucius answered him: "A sage is what I cannot rise to. I learn without satiety, and teach without being tired." Tsze-Kung said: "You learn without satiety: that shows your wisdom. You teach without being tired: that shows your benevolence. Benevolent and wise:- Master, you are a sage."

What once sprung from earth sinks back into the earth.

The texts about the future life fall into, since demonstrative scholars do not agree whether to take them in their apparent meaning or interpret them allegorically. Either is permissible. But it is inexcusable to deny the fact of a future life altogether.

But, if it will help ease your irritated souls, please know, dearly departed, that you have ruined our lives.

We are either going to have a future where women lead the way to make peace with the Earth or we are not going to have a future at all.

It will hardly be disputed, I suppose, that the department of literature in which the Eastern writers stand highest is poetry. And I certainly never met with any orientalist who ventured to maintain that the Arabic and Sanscrit poetry could be compared to that of the great European nations. But when we pass from works of imagination to works in which facts are recorded and general principles investigated, the superiority of the Europeans becomes absolutely immeasurable. It is, I believe, no exaggeration to say that all the historical information which has been collected from all the books written in the Sanscrit language is less valuable than what may be found in the most paltry abridgments used at preparatory schools in England. In every branch of physical or moral philosophy, the relative position of the two nations is nearly the same.

Animal Liberation is Human Liberation too.

When shall we open our minds to the conviction that the ultimate reality of the world is neither matter nor spirit, is no definite thing, but a perspective?

It seemed perfectly possible that, in spite of my certainty of my own genius, I might die of some illness, or perhaps even in a street accident, before I had ever glimpsed the meaning of life. My moods of happiness and self-confidence convinced me that I had a "destiny" to become a famous writer, and to be remembered as one of the most important thinkers of the century.

"It is necessary to be given the prop that all elementary props are given." This is not necessary because it is even impossible. There is no such prop! That all elementary props are given is SHOWN by there being none having an elementary sense which is not given.

But bounty and hospitality very seldom lead to extravagance; though vanity almost always does.

Religion in so far as it is a source of consolation is a hindrance to true faith; and in this sense atheism is a purification. I have to be an atheist with that part of myself which is not made for God. Among those in whom the supernatural part of themselves has not been awakened, the atheists are right and the believers wrong.

We plant trees, we build stone houses, we redeem the waste, we make prospective laws, we found colleges and hospitals, for remote generations.

If the debt which the banking companies owe be a blessing to anybody, it is to themselves alone, who are realizing a solid interest of eight or ten per cent on it. As to the public, these companies have banished all our gold and silver medium, which, before their institution, we had without interest, which never could have perished in our hands, and would have been our salvation now in the hour of war; instead of which they have given us two hundred million of froth and bubble, on which we are to pay them heavy interest, until it shall vanish into air... We are warranted, then, in affirming that this parody on the principle of 'a public debt being a public blessing,' and its mutation into the blessing of private instead of public debts, is as ridiculous as the original principle itself. In both cases, the truth is, that capital may be produced by industry, and accumulated by economy; but jugglers only will propose to create it by legerdemain tricks with paper.

Love, in spite of the romantics, is not self-sustaining; it endures only when the lovers love many things together, and not merely each other.

A certain maxim of Logic which I have called Pragmatism has recommended itself to me for diverse reasons and on sundry considerations. Having taken it as my guide for most of my thought, I find that as the years of my knowledge of it lengthen, my sense of the importance of it presses upon me more and more. If it is only true, it is certainly a wonderfully efficient instrument. It is not to philosophy only that it is applicable. I have found it of signal service in every branch of science that I have studied. My want of skill in practical affairs does not prevent me from perceiving the advantage of being well imbued with pragmatism in the conduct of life.

Here I stand; I can do no otherwise. God help me. Amen!

By necessity, by proclivity, and by delight, we all quote.

Regarding the plan to collect my writings in volumes, I am quite cool and not at all eager about it because, roused by a Saturnian hunger, I would rather see them all devoured. For I acknowledge none of them to be really a book of mine, except perhaps the one On the Bound Will and the Catechism.

One sticks one's finger into the soil to tell by the smell in what land one is: I stick my finger in existence - it smells of nothing. Where am I? Who am I? How came I here? What is this thing called the world? What does this world mean? Who is it that has lured me into the world? Why was I not consulted, why not made acquainted with its manners and customs instead of throwing me into the ranks, as if I had been bought by a kidnapper, a dealer in souls? How did I obtain an interest in this big enterprise they call reality? Why should I have an interest in it? Is it not a voluntary concern? And if I am to be compelled to take part in it, where is the director? I should like to make a remark to him. Is there no director? Whither shall I turn with my complaint?

It goes without saying that any persons may attempt to unite kindred spirits, but, whatever their hopes and longings, none have the right to impose their vision of unity upon the rest.

It is the perfection of God's works that they are all done with the greatest simplicity. He is the God of order and not of confusion. And therefore as they would understand the frame of the world must endeavor to reduce their knowledge to all possible simplicity, so must it be in seeking to understand these visions.

Every nation gets the government it deserves.

The system becomes more coherent as it is further extended. The elements which we require for explaining a new class of facts are already contained in our system. Different members of the theory run together, and we have thus a constant convergence to unity. In false theories, the contrary is the case.

I am endeavouring in a general way to explain the laws of double refraction on this hypothesis, but have not yet arrived at any results sufficiently decisive to be communicated.

[M]y father's rejection of all that is called religious belief, was not, as many might suppose, primarily a matter of logic and evidence: the grounds of it were moral, still more than intellectual. He found it impossible to believe that a world so full of evil was the work of an Author combining infinite power with perfect goodness and righteousness.

Slavery is disheartening; but Nature is not so helpless but it can rid itself of every last wrong. But the spasms of nature are centuries and ages and will tax the faith of short-lived men. Slowly, slowly the Avenger comes, but comes surely. The proverbs of the nations affirm these delays, but affirm the arrival. They say, "God may consent, but not forever." The delay of the Divine Justice - this was the meaning and soul of the Greek Tragedy, - this was the soul of their religion.

Whoever will be free must make himself free. Freedom is no fairy gift to fall into a man's lap. What is freedom? To have the will to be responsible for one's self.