Philosophy and religion are enemies, and because they are enemies they have need of one another. There is no religion without some philosophical basis, no philosophy without roots in religion. ... the attacks which are directed against religion from a presumed scientific or philosophical point of view are merely attacks from another but opposing religious point of view.

At that moment he knew what his mother was thinking, and that she loved him. But he knew, too, that to love someone means relatively little; or, rather, that love is never wrong enough to find the word befitting it.

When public opinion changes, it is with the rapidity of thought.

There is no greater fallacy than the belief that aims and purposes are one thing, while methods and tactics are another, This conception is a potent menace to social regeneration. All human experience teaches that methods and means cannot be separated from the ultimate aim. The means employed become, through individual habit and social practice, part and parcel of the final purpose; they influence it, modify it, and presently the aims and means become identical.

Kant's position is extremely subtle - so subtle, indeed, that no commentator seems to agree with any other as to what it is.

No collection of facts is ever complete, because the Universe is without bounds. And no synthesis or interpretation is ever final, because there are always fresh facts to be found after the first collection has been provisionally arranged.

People do not go into the company of their fellow-creatures for what would seem a very sufficient reason, namely, that they have something to say to them, or something that they want to hear from them; but in the vague hope that they may find something to say.

The wise and virtuous man is at all times willing that his own private interests should be sacrificed to the public interest of his own particular society--that the interests of this order of society be sacrificed to the greater interest of the state. He should therefore he equally willing that all those inferior interests should be sacrificed to the greater society of all sensible and intelligent beings.

Compassion is the desire that moves the individual self to widen the scope of its self-concern to embrace the whole of the universal self.

Through all of history and pre-history it has been accepted that there is something wrong with the human animal. Health may be the natural condition of other species, but in humans it is sickness that is normal. To be chronically unwell is part of what it means to be human. It is no accident that every culture has its own versions of therapy. Tribal shamans and modern psychotherapists answer the same needs and practise the same trade.

The resolution of complex Facts into precise and measured partial Facts, we call the 'Decomposition of Facts'. This process is requisite for the progress of science, but does not necessarily lead to progress. The Conceptions by which Facts are bound together, are suggested by the sagacity of discoverers. But a supply of appropriate hypotheses cannot be constructed by rule, nor without inventive talent. The truth of tentative hypotheses must be tested by their application to facts. The discoverer must be ready, carefully to try his hypotheses in this manner, and to reject them if they will not bear the test, in spite of indolence and vanity.

To affirm that humans thrive in many different ways is not to deny that there are universal human values. Nor is it to reject the claim that there should be universal human rights. It is to deny that universal values can only be fully realized in a universal regime. Human rights can be respected in a variety of regimes, liberal and otherwise. Universal human rights are not an ideal constitution for a single regime throughout the world, but a set of minimum standards for peaceful coexistence among regimes that will always remain different.

The capitalist system of production is an economic democracy in which every penny gives a right to vote. The consumers are the sovereign people. The capitalists, the entrepreneurs, and the farmers are the people's mandatories. If they do not obey, if they fail to produce, at the lowest possible cost, what the consumers are asking for, they lose their office. Their task is service to the consumer. Profit and loss are the instruments by means of which the consumers keep a tight rein on all business activities.

But perhaps the rest of us could have separate classes in science appreciation, the wonder of science, scientific ways of thinking, and the history of scientific ideas, rather than laboratory experience.

As there are many to whom the beauty and harmony of economic laws are hidden, and to whom the inspiring thought of a social order in which there should be work for all, leisure for all, and abundance for all - in which all might be at least as true, as generous and as manful as they wish to be - is shut out by the deference paid to economic authorities who have as it were given bonds not to find that for which they profess to seek, so there are many to-day to whom any belief in the spiritual element, in the existence of God and in a future life, is darkened or destroyed, not so much by difficulties they themselves find, but by what they take to be the teachings of science.

With what consistency, or decency they complain so loudly of attempts to enslave them, while they hold so many hundred thousands in slavery; and annually enslave many thousands more, without any pretence of authority, or claim upon them?

The human soul has need of truth and of freedom of expression. The need for truth requires that intellectual culture should be universally accessible, and that it should be able to be acquired in an environment neither physically remote nor psychologically alien.

Since, of desires some are natural and necessary; others natural, but not necessary; and others neither natural nor necessary, but the offspring of false judgment; it must be the office of temperance to gratify the first class, as far as nature requires: to restrain the second within the bounds of moderation; and, as to the third, resolutely to oppose, and, if possible, entirely repress them.

The longing for guidance, for love and succor, provides the stimulus for the growth of a social or moral conception of God. This is the God of Providence, who protects, decides, rewards and punishes. This is the God who, according to man's widening horizon, loves and provides for the life of the race, or of mankind, or who even loves life itself. He is the comforter in unhappiness and in unsatisfied longing, the protector of the souls of the dead. This is the social or moral idea of God.

The moral flabbiness born of the exclusive worship of the bitch-goddess SUCCESS. That - with the squalid cash interpretation put on the word success - is our national disease.

To the existence of banks of discount for cash... there can be no objection, because there can be no danger of abuse, and they are a convenience both to merchants and individuals. I think they should even be encouraged, by allowing them a larger than legal interest on short discounts, and tapering thence, in proportion as the term of discount is lengthened, down to legal interest on those of a year or more. Even banks of deposit, where cash should be lodged, and a paper acknowledgment taken out as its representative, entitled to a return of the cash on demand, would be convenient for remittances, travelling persons, etc. But, liable as its cash would be to be pilfered and robbed, and its paper to be fraudulently re-issued, or issued without deposit, it would require skilful and strict regulation.

Revolution is indeed a violent process. But if it is to result only in a change of dictatorship, in a shifting of names and political personalities, then it is hardly worth while. It is surely not worth all the struggle and sacrifice, the stupendous loss in human life and cultural values that result from every revolution. If such a revolution were even to bring greater social well being (which has not been the case in Russia) then it would also not be worth the terrific price paid: mere improvement can be brought about without bloody revolution.

No Dilettantism in this Mahomet; it is a business of Reprobation and Salvation with him, of Time and Eternity: he is in deadly earnest about it! Dilettantism, hypothesis, speculation, a kind of amateur-search for Truth, toying and coquetting with Truth: this is the sorest sin. The root of all other imaginable sins. It consists in the heart and soul of the man never having been open to Truth; - "living in a vain show." Such a man not only utters and produces falsehoods, but is himself a falsehood. The rational moral principle, spark of the Divinity, is sunk deep in him, in quiet paralysis of life-death.

Cultural dominance by either the left or the right hemisphere is largely dependent upon environmental factors.

The finest workers in stone are not copper or steel tools, but the gentle touches of air and water working at their leisure with a liberal allowance of time.

You are never too old to set another goal, or to dream a new dream. Unknown, but also attributed to Les Brown, a motivational speaker. Commonly attributed to C.S. Lewis, but never with a primary source listed.

The general co-operation of all members of society for the purpose of planned exploitation of the forces of production, the expansion of production to the point where it will satisfy the needs of all, the abolition of a situation in which the needs of some are satisfied at the expense of the needs of others, the complete liquidation of classes and their conflicts, the rounded development of the capacities of all members of society through the elimination of the present division of labor, through industrial education, through engaging in varying activities, through the participation by all in the enjoyments produced by all, through the combination of city and country - these are the main consequences of the abolition of private property.

The pursuit of individual happiness within those limits prescribed by social conditions, is the first requisite to the attainment of the greatest general happiness.

The hazards of the generalized prisoner's dilemma are removed by the match between the right and the good.

Getting along with women, Knocking around with men, Having more credit than money, Thus one goes through the world.

United States! the ages plead, - Present and Past in under-song, - Go put your creed into your deed, Nor speak with double tongue.

Our chief want in life, is somebody who shall make us do what we can.

He [the "specialist"] is one who, out of all that has to be known in order to be a man of judgment, is only acquainted with one science, and even of that one only knows the small corner in which he is an active investigator. He even proclaims it as a virtue that he takes no cognisance of what lies outside the narrow territory specially cultivated by himself, and gives the name of "dilettantism" to any curiosity for the general scheme of knowledge.

In relation to any act of life, the mind acts as a killjoy.

The present stage redefines the possibilities of man and nature in accordance with the new means available for their realization.

The English never abolish anything. They put it in cold storage.

It was the addition of status that brought the little things: a more comfortable seat here, a better cut of meat there, a shorter wait in line at the other place. To the philosophical mind, these items might seem scarcely worth any great trouble to acquire.Yet no one, however philosophical, could give up those privileges, once acquired, without a pang. That was the point.

But he has no fear; unconquered he looks down from a lofty height upon his sufferings.

Perhaps there is nobody who would sacrifice his life for the sake of maintaining that the three angles of a triangle are together equal to two right angles, for such a truth does not demand the sacrifice of our life; but, on the other hand, there are many who have lost their lives for the sake of maintaining their religious faith. Indeed, it is truer to say that martyrs make faith than that faith makes martyrs. For faith is not the mere adherence of the intellect to an abstract principle; it is not the recognition of a theoretical truth, the process in which the will merely sets in motion our faculty of comprehension; faith is an act of the will - it is a movement of the soul towards a practical truth, towards a person, towards something that makes us not merely comprehend life, but that makes us live.

All significant concepts of the modern theory of the state are secularized theological concepts not only because of their historical development-in which they were transferred from theology to the theory of the state, whereby, for example, the omnipotent God became the omnipotent lawgiver-but also because of their systematic structure, the recognition of which is necessary for a sociological consideration of these concepts. The exception in jurisprudence is analogous to the miracle in theology.

All traditional logic habitually assumes that precise symbols are being employed. It is therefore not applicable to this terrestial life but only to an imagined celestial existence... logic takes us nearer to heaven than other studies.

People usually think that progress consists in the increase of knowledge, in the improvement of life, but that isn't so. Progress consists only in the greater clarification of answers to the basic questions of life. The truth is always accessible to a man. It can't be otherwise, because a man's soul is a divine spark, the truth itself. It's only a matter of removing from this divine spark (the truth) everything that obscures it. Progress consists, not in the increase of truth, but in freeing it from its wrappings. The truth is obtained like gold, not by letting it grow bigger, but by washing off from it everything that isn't gold.

Love is the extremely difficult realisation that something other than oneself is real. Love, and so art and morals, is the discovery of reality.

The hot radio medium used in cool or nonliterate cultures has a violent effect, quite unlike its effect, say in England or America, where radio is felt as entertainment.

The guidelines for achieving wisdom consist of three leading maxims: 1) Think for yourself; 2) (in communication with other people) Put yourself in the place of the other person; 3) Always think by remaining faithful to your own self.

I have suggested that behind almost all myth lies the mono-plot of the game of hide-and-seek.

At best the principles that economists have supposed the choices of rational individuals to satisfy can be presented as guidelines for us to consider when we make our decisions.