The first condition of unity is a subjective principle; and this principle in the Positive system is the subordination of the intellect to the heart: Without this the unity that we seek can never be placed on a permanent basis, whether individually or collectively. It is essential to have some influence sufficiently powerful to produce convergence amid the heterogeneous and often antagonistic tendencies of so complex an organism as ours.

You must picture me alone in that room in Magdalen, night after night, feeling, whenever my mind lifted even for a second from my work, the steady, unrelenting approach of Him whom I so earnestly desired not to meet. That which I greatly feared had at last come upon me. In the Trinity Term of 1929 I gave in, and admitted that God was God, and knelt and prayed: perhaps, that night, the most dejected and reluctant convert in all England.

Too busy with the crowded hour to fear to live or die.

No greater mistake can be made than to imagine that what has been written latest is always the more correct; that what is written later on is an improvement on what was written previously; and that every change means progress. Men who think and have correct judgment, and people who treat their subject earnestly, are all exceptions only. Vermin is the rule everywhere in the world: it is always at hand and busily engaged in trying to improve in its own way upon the mature deliberations of the thinkers.

There is no aphrodisiac like innocence.

Yes, there was an element of abstraction and unreality in misfortune. But when an abstraction starts to kill you, you have to get to work on it.

Men do not sufficiently realise that their future is in their own hands. Theirs is the task of determining first of all whether they want to go on living or not. Theirs is the responsibility, then, for deciding if they want merely to live, or intend to make just the extra effort required for fulfilling, even on their refractory planet, the essential function of the universe, which is a machine for the making of gods.

The pistol and dagger may as easily be made the auxiliaries of vice, as of virtue.

Justice is itself the great standing policy of civil society; and any eminent departure from it, under any circumstances, lies under the suspicion of being no policy at all.

Every presentation of philosophy, whether oral or written, is to be taken and can only be taken in the sense of a means. Every system is only an expression or image of reason, and hence only an object of reason, an object which reason-a living power that procreates itself in new thinking beings-distinguishes from itself and posits as an object of criticism. Every system that is not recognized and appropriated as just a means, limits and warps the mind for it sets up the indirect and formal thought in the place of the direct, original and material thought.

It appears... that a work similar in its object and general conception to that of Adam Smith, but adapted to the more extended knowledge and improved ideas of the present age, is the kind of contribution which Political Economy at present requires. The Wealth of Nations is in many parts obsolete, and in all, imperfect. Political Economy... has grown up almost from infancy since the time of Adam Smith; and the philosophy of society... has advanced many steps beyond the point at which he left it.

One simple method is to take a pen or pencil and hold it up against a blank wall or ceiling. Now concentrate on the pen as if it is the most important thing in the world. Then allow your sense to relax, so you see the pen against the background of the wall. Concentrate again. Relax again. Keep on doing this until you become aware of the ability to focus attention at will. You will find that this unaccustomed activity of the will is tiring; it produces a sense of strain behind the eyes. My own perception is that if you persist, in spite of the strain, the result is acute discomfort, followed by a sudden immense relief - the 'peak experience'.

Be ruled by time, the wisest counsellor of all.

All persons possessing any portion of power ought to be strongly and awfully impressed with an idea that they act in trust and that they are to account for their conduct in that trust to the one great Master, Author, and Founder of society.

It is sublime as night and a breathless ocean. It contains every religious sentiment, all the grand ethics, which visit in turn each noble poetic mind .... It is of no use to put away the book if I trust myself in the woods or in a boat upon the pond. Nature makes a Brahmin of me presently: eternal compensation, unfathomable power, unbroken silence .... This is her creed. Peace, she saith to me, and purity and absolute abandonment - these panaceas expiate all sin and bring you to the beatitude of the Eight Gods.

The Age of Empty Freedom ... does not know that man must first through labour, industry, and art, learn how to know; but it has a certain fixed standard for all conceptions, and an established Common Sense of Mankind always ready and at hand, innate within itself and there present without trouble on its part;-and those conceptions and this Common Sense are to it the measure of the efficient and the real. It has this great advantage over the Age of Science, that it knows all things without having learned anything; and can pass judgment upon whatever comes before it at once and without hesitation,-without needing any preliminary evidence:-'That which I do not immediately comprehend by the conceptions which dwell within me, is nothing,'-says Empty Freedom.

The ways by which you may get money almost without exception lead downward. To have done anything by which you earned money merely is to have been truly idle or worse. If the laborer gets no more than the wages which his employer pays him, he is cheated, he cheats himself.

For Genet, Beauty will be the offensive weapon that will enable him to beat the just on their own ground: that of value.

Now as of old the gods give men all good things, excepting only those that are baneful and injurious and useless. These, now as of old, are not gifts of the gods: men stumble into them themselves because of their own blindness and folly.

There are people who believe everything is sane and sensible that is done with a solemn face. ... It is no great art to say something briefly when, like Tacitus, one has something to say; when one has nothing to say, however, and none the less writes a whole book and makes truth ... into a liar - that I call an achievement.

God creates out of nothing. Wonderful you say. Yes, to be sure, but He does what is still more wonderful: He makes saints out of sinners.

The source of an emotion is very difficult to grasp, but it comes to just that. That holds for all phenomena, for faith, etc. Why did it begin, how did it develop? and so forth-only he who has the gift of divination can perceive where it really comes from. But it is not accessible to reflection.

The fault of the utilitarian doctrine is that it mistakes impersonality for impartiality.

They showed me their trees, and I could not understand the intense love with which they looked at them; it was as though they were talking with creatures like themselves. And perhaps I shall not be mistaken if I say that they conversed with them. Yes, they had found their language, and I am convinced that the trees understood them. They looked at all Nature like that - at the animals who lived in peace with them and did not attack them, but loved them, conquered by their love. They pointed to the stars and told me something about them which I could not understand, but I am convinced that they were somehow in touch with the stars, not only in thought, but by some living channel.

Jesus Christ raised women above the condition of mere slaves, mere ministers to the passions of the man, raised them by His sympathy, to be Ministers of God. He gave them moral activity. But the Age, the World, Humanity, must give them the means to exercise this moral activity, must give them intellectual cultivation, spheres of action.

The most violent revolutions in an individual's beliefs leave most of his old order standing. Time and space, cause and effect, nature and history, and one's own biography remain untouched. New truth is always a go-between, a smoother-over of transitions. It marries old opinion to new fact so as ever to show a minimum of jolt, a maximum of continuity.

Man should possess an infinite appetite for life. It should be self-evident to him, all the time, that life is superb, glorious, endlessly rich, infinitely desirable. At present, because he is in a midway position between the brute and the truly human, he is always getting bored, depressed, weary of life. He has become so top-heavy with civilisation that he cannot contact the springs of pure vitality. Control of the prefrontal cortex will change all of this. He will cease to cast nostalgic glances towards the womb, for he will realise that death is no escape. Man is a creature of life and the daylight; his destiny lies in total objectivity.

Wealth begins in a tight roof that keeps the rain and wind out; in a good pump that yields you plenty of sweet water; in two suits of clothes, so to change your dress when you are wet; in dry sticks to burn; in a good double-wick lamp; and three meals; in a horse, or a locomotive, to cross the land; in a boat to cross the sea; in tools to work with; in books to read; and so, in giving, on all sides, by tolls and auxiliaries, the greatest possible extension to our powers, as if it added feet, and hands, and eyes, and blood, length to the day, and knowledge, and good-will.Wealth begins with these articles of necessity.

Poetry is one of the destinies of speech.... One would say that the poetic image, in its newness, opens a future to language.

We must have kings, and we must have nobles. Nature provides such in every society, - only let us have the real instead of the titular. Let us have our leading and our inspiration from the best. In every society some men are born to rule, and some to advise. Let the powers be well directed, directed by love, and they would everywhere be greeted with joy and honor.

Wherever we turn we find that the real obstacles to peace are human will and feeling, human convictions, prejudices, opinions. If we want to get rid of war we must get rid first of all of its psychological causes. Only when this has been done will the rulers of the nations even desire to get rid of the economic and political causes.

It is asserted that beasts have no rights; the illusion is harboured that our conduct, so far as they are concerned, has no moral significance, or, as it is put in the language of these codes, that "there are no duties to be fulfilled towards animals." Such a view is one of revolting coarseness, a barbarism of the West, whose source is Judaism. In philosophy, however, it rests on the assumption, despite all evidence to the contrary, of the radical difference between man and beast,-a doctrine which, as is well known, was proclaimed with more trenchant emphasis by Descartes than by any one else: it was indeed the necessary consequence of his mistakes.

Art like life should be free, since both are experimental.

If things are deprived of memory, they become information or commodities. They are pushed into a time-free, ahistorical place.

Those who purge the soul believe that the soul can receive no benefit from any teachings offered to it until someone by cross-questioning reduces him who is cross-questioned to an attitude of modesty, by removing the opinions that obstruct the teachings, and thus purges him and makes him think that he knows only what he knows, and no more.

After all, why should ordinary people want to contemplate the End, especially when we see the condition of those who do?

The following general definition of an animal: a system of different organic molecules that have combined with one another, under the impulsion of a sensation similar to an obtuse and muffled sense of touch given to them by the creator of matter as a whole, until each one of them has found the most suitable position for it shape and comfort.

It is in literature that the concrete outlook of humanity receives its expression.

The more cunning a man is, the less he suspects that he will be caught in a simple thing. The more cunning a man is, the simpler the trap he must be caught in.

Considered as a whole, Hesse's achievement can hardly be matched in modern literature; it is the continually rising trajectory of an idea, the fundamentally religious idea of how to 'live more abundantly'. Hesse has little imagination in the sense that Shakespeare or Tolstoy can be said to have imagination, but his ideas have a vitality that more than makes up for it. Before all, he is a novelist who used the novel to explore the problem: What should we do with our lives? The man who is interested to know how he should live instead of merely taking life as it comes, is automatically an Outsider.

The different pieces of evidence did not constitute so many neutral elements, until such time as they could be gathered together into a single body of evidence that would bring the final certainty of guilt. Each piece of evidence aroused a particular degree of abomination. Guilt did not begin when all the evidence was gathered together; piece by piece, it was constituted by each of the elements that made it possible to recognize a guilty person. Thus a semi-proof did not leave the suspect innocent until such time as it was completed; it made him semi-guilty; slight evidence of a serious crime marked someone as slightly criminal. In short, penal demonstration did not obey a dualistic system: true or false; but a principle of continuous gradation; a degree reached in the demonstration already formed a degree of guilt and consequently involved a degree of punishment.

The notion of nothingness is not characteristic of laboring humanity: those who toil have neither time nor inclination to weigh their dust; they resign themselves to the difficulties or the doltishness of fate; they hope: hope is a slave's virtue.

The devil is an angel too.

It is only by risking our persons from one hour to another that we live at all. And often enough our faith beforehand in an uncertified result is the only thing that makes the result come true.

But if it bee well considered, The praise of Ancient Authors, proceeds not from the reverence of the Dead, but from the competition and mutual envy of the Living.

Societies are composed of individuals and are good only insofar as they help individuals to realize their potentialities and to lead a happy and creative life.

For all knowledge and wonder (which is the seed of knowledge) is an impression of pleasure in itself.

You will know that wretched men are the cause of their own suffering, who neither see nor hear the good that is near them, and few are the ones who know how to secure release from their troubles. Such is the fate that harms their minds; like pebbles they are tossed about from one thing to another with cares unceasing. For the dread companion Strife harms them unawares, whom one must not walk behind, but withdraw from and flee.

All testing, all confirmation and disconfirmation of a hypothesis takes place already within a system. And this system is not a more or less arbitrary and doubtful point of departure for all our arguments; no it belongs to the essence of what we call an argument. The system is not so much the point of departure, as the element in which our arguments have their life.