In organized groups such as the army or the Church there is either no mention of love whatsoever between the members, or it is expressed only in a sublimated and indirect way, through the mediation of some religious imagine in the love of whom the members unite and whose all-embracing love they are supposed to imitate in their attitude towards each other. ... It is one of the basic tenets of fascist leadership to keep primary libidinal energy on an unconscious level so as to divert its manifestations in a way suitable to political ends.

I would in fact tend to have more confidence in the outcome of a democratic decision if there was a minority that voted against it, than if it was unanimous... Social psychology has amply shown the strength of this bandwagon effect.

Bourgeois sport [wants] to differentiate itself strictly from play. Its bestial seriousness consists in the fact that instead of remaining faithful to the dream of freedom by getting away from purposiveness, the treatment of play as a duty puts it among useful purposes and thereby wipes out the trace of freedom in it. This is particularly valid for contemporary mass music. It is only play as a repetition of prescribed models, and the playful release from responsibility which is thereby achieved does not reduce at all the time devoted to duty except by transferring the responsibility to the models, the following of which one makes into a duty for himself.

I regard Peter as one of the great moralists, because I suspect that more than anyone he has helped to change the attitudes of very many people to the sufferings of animals. Peter is a utilitarian in normative ethics, and a humane attitude to animals is a natural corollary of utilitarianism. Utilitarian concern for animals goes back to Bentham, who, presumably alluding to the Kantians, said that the question was not whether animals can reason, but whether they can suffer.

Those who say that all historical accounts are ideological constructs (which is one version of the idea that there is really no historical truth) rely on some story which must itself claim historical truth. They show that supposedly "objective" historians have tendentiously told their stories from some particular perspective; they describe, for example, the biasses that have gone into constructing various histories of the United States. Such an account, as a particular piece of history, may very well be true, but truth is a virtue that is embarrassingly unhelpful to a critic who wants not just to unmask past historians of America but to tell us that at the end of the line there is no historical truth. It is remarkable how complacent some "deconstructive" histories are about the status of the history that they deploy themselves.

To receive applause for works which do not demand all our powers hinders our advance towards a perfecting of our spirit. It usually means that thereafter we stand still.

Anything done against faith or conscience is sinful.

All styles are good except the boring kind.

Suppose a surface to be part red and part blue; so that every point on it is either red or blue, and of course, no part can be both red and blue. What then, is the color of the surface in the immediate neighborhood of the point. ...it follows that the boundary is half red and half blue. In like manner, we find it necessary to hold that consciousness essentially occupies time... Thus, the present is half past and half time to come. ...Take another case: the velocity of a particle at any instant of time is its mean velocity during an infinitesimal instant in which that time is consumed. Just so, my immediate feeling is my feeling through an infinitesimal duration containing the present instant.

When we assume God to be a guiding principle-well, sure enough, a god is usually characteristic of a certain system of thought or morality. For instance, take the Christian God, the summum bonum: God is love, love being the highest moral principle; and God is spirit, the spirit being the supreme idea of meaning. All our Christian moral concepts derive from such assumptions, and the supreme essence of all of them is what we call God.

The sun provides the moon with its brightness.

If a person loves only one other person and is indifferent to all others, his love is not love but a symbiotic attachment, or an enlarged egotism.

We say: he has no talent, only tone. But tone is precisely what cannot be invented - we're born with it. Tone is an inherited grace, the privilege some of us have of making our organic pulsations felt - tone is more than talent, it is its essence.

The motto should not be: Forgive one another; rather, Understand one another.

The power of thought is the light of knowledge, the power of will is the energy of character, the power of heart is love. Reason, love and power of will are perfections of man.

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

When I'm bored, my sense of values goes to sleep. But it's not dead, only asleep. A crisis can wake it up and make the world seem infinitely important and interesting. But what I need to learn is the trick of shaking them awake myself . . . And incidentally, another name for the sense of values is intelligence. A stupid person is a person whose values are narrow.

The source of our actions resides in an unconscious propensity to regard ourselves as the center, the cause, and the conclusion of time. Our reflexes and our pride transform into a planet the parcel of flesh and consciousness we are. If we had the right sense of our position in the world, if to compare were inseparable from to live, the revelation of our infinitesimal presence would crush us. But to live is to blind ourselves to our own dimensions. . . .

There remains the final reflection, how shallow, puny, and imperfect are efforts to sound the depths in the nature of things. In philosophical discussion, the merest hint of dogmatic certainty as to finality of statement is an exhibition of folly.

The end of the republic is to enervate and to weaken all other bodies so as to increase its own body.

Here then is what we understand by these words: "the equalization of the classes." It would perhaps have been better to say suppression of the classes, the unification of society by the abolition of economic and social inequality. But we have also demanded the equalization of the individuals, and it is there especially that we attract all the thunderbolts of outraged eloquence from our adversaries. One has made use of that part of our proposition to prove in a conclusive manner that we are nothing but communists.

It's so much easier to pray for a bore than to go and see one.

My desire and wish is that the things I start with should be so obvious that you wonder why I spend my time stating them. This is what I aim at because the point of philosophy is to start with something so simple as not to seem worth stating, and to end with something so paradoxical that no one will believe it.

Don't discuss yourself, for you are bound to lose; if you belittle yourself, you are believed; if you praise yourself, you are disbelieved.

Plato says, "'Tis to no purpose for a sober man to knock at the door of the Muses;" and Aristotle says "that no excellent soul is exempt from a mixture of folly."

I became my own only when I gave myself to Another.

If your little savage were left to himself and be allowed to retain all his ignorance, he would in time join the infant's reasoning to the grown man's passion, he would strangle his father and sleep with his mother.

Take the happiest man, the one most envied by the world, and in nine cases out of ten his inmost consciousness is one of failure. Either his ideals in the line of his achievements are pitched far higher than the achievements themselves, or else he has secret ideals of which the world knows nothing, and in regard to which he inwardly knows himself to be found wanting.

He could almost wish he were superstitious. He could then console himself with the thought that the casual meaningless meeting had really been directed by a knowing and purposeful Fate.

To say, therefore, that thought cannot happen in an instant, but requires a time, is but another way of saying that every thought must be interpreted in another, or that all thought is in signs.

The theoretical understanding of the world, which is the aim of philosophy, is not a matter of great practical importance to animals, or to savages, or even to most civilized men.

Political questions are far too serious to be left to the politicians.

The only man for whom Hitler had "unqualified respect" was "Stalin the genius," and while in the case of Stalin and the Russian regime we do not... have the rich documentary material that is available for Germany, we nevertheless know since Khrushchev's speech before the Twentieth Party Congress that Stalin trusted only one man and that was Hitler.

I doubt not, but from self-evident Propositions, by necessary Consequences, as incontestable as those in Mathematics, the measures of right and wrong might be made out.

The liberating force of technology-the instrumentalization of things-turns into ... the instrumentalization of man.

How selfish soever man may be supposed, there are evidently some principles in his nature, which interest him in the fortune of others, and render their happiness necessary to him, though he derives nothing from it except the pleasure of seeing it.

It is impossible to pursue this nonsense any further.

A person can perhaps succeed in hiding his sins from the world, he can perhaps be foolishly happy that he succeeds, or yet, a little more honest, admit that it is a deplorable weakness and cowardliness that he does not have the courage to become open-but a person cannot hide his sins from himself.

Life is too full of death for death to be able to add anything to it.

If God did not exist, it would be necessary to invent him.

In a word, human life is more governed by fortune than by reason; is to be regarded more as a dull pastime than as a serious occupation; and is more influenced by particular humour, than by general principles. Shall we engage ourselves in it with passion and anxiety? It is not worthy of so much concern. Shall we be indifferent about what happens? We lose all the pleasure of the game by our phlegm and carelessness. While we are reasoning concerning life, life is gone; and death, though perhaps they receive him differently, yet treats alike the fool and the philosopher.

You, your families, your friends and your countries are to be exterminated by the common decision of a few brutal but powerful men. To please these men, all the private affections, all the public hopes, all that has been achieved in art, and knowledge and thought and all that might be achieved hereafter is to be wiped out forever. Our ruined lifeless planet will continue for countless ages to circle aimlessly round the sun unredeemed by the joys and loves, the occasional wisdom and the power to create beauty which have given value to human life.

It is truly a marvelous thing to consider to what greatness Athens arrived in the space of one hundred years after she freed herself from the tyranny of Pisistratus; but, above all, it is even more marvelous to consider the greatness Rome reached when she freed herself from her kings. The reason is easy to understand, for it is the common good and not private gain that makes cities great. Yet, without a doubt, this common good is observed only in republics, for in them everything that promotes it is practised, and however much damage it does to this or that private individual, those who benefit from the said common good are so numerous that they are able to advance in spite of the inclination of the few citizens who are oppressed by it.

When we have undermined the patriotic lie, we shall have cleared the path for that great structure wherein all nationalities shall be united into a universal brotherhood, - a truly FREE SOCIETY.

The refutation of suicide: is it not inelegant to abandon a world which has so willingly put itself at the service of our melancholy?

To all my friends without distinction I am ready to display my opulence: come one, come all; and whosoever likes to take a share is welcome to the wealth that lies within my soul.

The organism does not have a point of view: the person or creature does.

The future use and the whole effect, if not the very existence, of the process of an impeachment of high crimes and misdemeanors before the peers of this kingdom upon the charge of the Commons will very much be decided by your judgment in this cause... For we must not deceive ourselves: whatever does not stand with credit cannot stand long. And if the Constitution should be deprived, I do not mean in form, but virtually, of this resource, it is virtually deprived of everything else that is valuable in it. For this process is the cement which binds the whole together; this is the individuating principle that makes England what England is.

It is the necessary, though very slow and gradual, consequence of a certain propensity in human nature which has in view no such extensive utility; the propensity to truck, barter, and exchange one thing for another.

At this point of his effort man stands face to face with the irrational. He feels within him his longing for happiness and for reason. The absurd is born of this confrontation between the human need and the unreasonable silence of the world. This must not be forgotten. This must be clung to because the whole consequence of a life can depend on it. The irrational, the human nostalgia, and the absurd that is born of their encounter, these are the three characters in the drama that must necessarily end with all the logic of which an existence is capable.