I think that if God forgives us we must forgive ourselves. Otherwise it is almost like setting up ourselves as a higher tribunal than Him.

If a man has no humaneness what can his propriety be like? If a man has no humaneness what can his happiness be like?

This freedom from absolute, arbitrary power, is so necessary to, and closely joined with a man's preservation, that he cannot part with it, but by what forfeits his preservation and life together: for a man, not having the power of his own life, cannot, by compact, or his own consent, enslave himself to any one, nor put himself under the absolute, arbitrary power of another, to take away his life, when he pleases.

Do not despair: one thief was saved. Do not presume: one thief was damned.

Life consists with wildness. The most alive is the wildest. Not yet subdued to man, its presence refreshes him.

Where popular authority is absolute and unrestrained, the people have an infinitely greater, because a far better founded, confidence in their own power. They are themselves, in a great measure, their own instruments. They are nearer to their objects. Besides, they are less under responsibility to one of the greatest controlling powers on the earth, the sense of fame and estimation. The share of infamy that is likely to fall to the lot of each individual in public acts is small indeed; the operation of opinion being in the inverse ratio to the number of those who abuse power. Their own approbation of their own acts has to them the appearance of a public judgment in their favor. A perfect democracy is, therefore, the most shameless thing in the world. As it is the most shameless, it is also the most fearless. No man apprehends in his person that he can be made subject to punishment.

My Lord St. Albans said that Nature did never put her precious jewels into a garret four stories high, and therefore that exceeding tall men had ever very empty heads.

In the world of action, we know that it is disastrous to treat animals or human beings as though they were stocks and stones. Why should we suppose this treatment to be any less mistaken in the world of ideas?

All human activity is prompted by desire. There is a wholly fallacious theory advanced by some earnest moralists to the effect that it is possible to resist desire in the interests of duty and moral principle. I say this is fallacious, not because no man ever acts from a sense of duty, but because duty has no hold on him unless he desires to be dutiful. If you wish to know what men will do, you must know not only, or principally, their material circumstances, but rather the whole system of their desires with their relative strengths.

A philosopher who is not taking part in discussions is like a boxer who never goes into the ring.

The order of authority derives from God, as the Apostle says [in Romans 13:1-7]. For this reason, the duty of obedience is, for the Christian, a consequence of this derivation of authority from God, and ceases when that ceases. But, as we have already said, authority may fail to derive from God for two reasons: either because of the way in which authority has been obtained, or in consequence of the use which is made of it. There are two ways in which the first may occur. Either because of a defect in the person, if he is unworthy; or because of some defect in the way itself by which power was acquired, if, for example, through violence, or simony or some other illegal method.

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.

Technologies themselves, regardless of content, produce a hemispheric bias in the users.

The Union was a measure from which infinite Good has been derived to this country.

Earth laughs in flowers to see her boastful boys Earth-proud, proud of the earth which is not theirs; Who steer the plough, but can not steer their feet Clear of the grave.

To me, in these circumstances, that of "Hero-worship" becomes a fact inexpressibly precious; the most solacing fact one sees in the world at present. There is an everlasting hope in it for the management of the world. Had all traditions, arrangements, creeds, societies that men ever instituted, sunk away, this would remain. The certainty of Heroes being sent us; our faculty, our necessity, to reverence Heroes when sent: it shines like a polestar through smoke-clouds, dust-clouds, and all manner of down-rushing and conflagration.

The guiding question of Marx's analysis was, How does capitalist society supply its members with the necessary use-values? And the answer disclosed a process of blind necessity, chance, anarchy and frustration. The introduction of the category of use-value was the introduction of a forgotten factor, forgotten, that is, by the classical political economy which was occupied only with the phenomenon of exchange value. In the Marxian theory, this factor becomes an instrument that cuts through the mystifying reification of the commodity world.

For the world to become philosophic amounts to philosophy's becoming world-order reality; and it means that philosophy, at the same time that it is realized, disappears.

It is the mark of a good action that it appears inevitable in the retrospect. We should have been cut-throats to do otherwise. And there's an end. We ought to know distinctly that we are damned for what we do wrong; but when we have done right, we have only been gentlemen, after all. There is nothing to make a work about.

A few rules include all that is necessary for the perfection of the definitions, the axioms, and the demonstrations, and consequently of the entire method of the geometrical proofs of the art of persuading.

Anger is a momentary madness so control your passion or it will control you.

When things fall out opportunely for the person concerned, he is not apt to be critical about the how or why, his own immediate personal convenience seeming a sufficient reason for the strangest oddities and revolutions in our sublunary things.

You will die, not because you are ill, but because you are alive; even when you have been cured, thesame end awaits you; when you have recovered, it will be not death, but ill health, that you have escaped.

It is true that may hold in these things, which is the general root of superstition; namely, that men observe when things hit, and not when they miss; and commit to memory the one, and forget and pass over the other.

The most violent, mean and malignant passions of the human breast, the Furies of private interest.

The modern man who has ceased to believe, without ceasing to be credulous, hangs, as it were, between heaven and earth, and is at rest nowhere.

The characteristic feature of militarism is not the fact that a nation has a powerful army or navy. It is the paramount role assigned to the army within the political structure. Even in peacetime the army is supreme; it is the predominant factor in political life. The subjects must obey the government as soldiers must obey their superiors. Within a militarist community there is no freedom; there are only obedience and discipline.

When Socrates and his two great disciples composed a system of rational ethics they were hardly proposing practical legislation for mankind...They were merely writing an eloquent epitaph for their country.

A great profusion of things, which are splendid or valuable in themselves, is magnificent. The starry heaven, though it occurs so very frequently to our view, never fails to excite an idea of grandeur. This cannot be owing to the stars themselves, separately considered. The number is certainly the cause. The apparent disorder augments the grandeur, for the appearance of care is highly contrary to our idea of magnificence. Besides, the stars lie in such apparent confusion, as makes it impossible on ordinary occasions to reckon them. This gives them the advantage of a sort of infinity.

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

It pays to be obvious, especially if you have a reputation for subtlety.

If life becomes hard to bear we think of improvements. But the most important and effective improvement, in our own attitude, hardly occurs to us, and we can decide on this only with the utmost difficulty.

Whatever people do in the market economy, is the execution of their own plans. In this sense every human action means planning. What those calling themselves planners advocate is not the substitution of planned action for letting things go. It is the substitution of the planner's own plan for the plans of his fellow-men. The planner is a potential dictator who wants to deprive all other people of the power to plan and act according to their own plans. He aims at one thing only: the exclusive absolute pre-eminence of his own plan.

Space, subjectively, is the coexistence of perceptions - perceiving two objects at once.

The pre-atomist multisensory void was an animate, pulsating, and moving vibrant interval, neither container nor contained, acoustic space penetrated by tactility.

There are two laws discrete Not reconciled, Law for man, and law for thing.

Pleasure and distress, fear and courage, desire and aversion, where have these affections and experiences their seat? Clearly, either in the Soul alone, or in the Soul as employing the body, or in some third entity deriving from both. And for this third entity, again, there are two possible modes: it might be either a blend or a distinct form due to the blending.

There is geometry in the humming of the strings. There is music in the spacings of the spheres.

It is at work everywhere, functioning smoothly at times, at other times in fits and starts. It breathes, it heats, it eats. It shits and fucks. What a mistake to have ever said the id. Everywhere it is machines - real ones, not figurative ones: machines driving other machines, machines being driven by other machines, with all the necessary couplings and connections. from Anti-oedipus: capitalism and schizophrenia,

Stars and blossoming fruit-trees: utter permanence and extreme fragility give an equal sense of eternity.

Basic justice is based on everything we as humans share that is the same. It extends to nature also, but, if we can't keep it straight amongst ourselves, of course we'll never have the traction to extend it to the larger context we are a part of.

Time begins to emit a scent when it gains duration; when it is given a narrative or deep tension; when it gains depth and breadth, even space.

There is only this swarm of dying creatures stricken with longevity, all the more hateful in that they are so good at organizing their agony. p. 120, first American edition

There is a boundary to men's passions when they act from feeling; none when they are under the influence of imagination.

The South has conquered nothing - but a graveyard.

The customs of that most criminal nation have gained such strength that they have now been received in all lands. The conquered have given laws to the conquerors.

A great deal of capital, which appears to-day in the United States without any certificate of birth, was yesterday, in England, the capitalised blood of children.

Mysticism: to dwell on the unseen, to withdraw ourselves from the things of sense into communion with God - to endeavour to partake of the Divine nature; that is, of Holiness. When we ask ourselves only what is right, or what is the will of God (the same question), then we may truly be said to live in His light.