A man full of warm, speculative benevolence may wish his society otherwise constituted than he finds it, but a good patriot and a true politician always considers how he shall make the most of the existing materials of his country. A disposition to preserve and an ability to improve, taken together, would be my standard of a statesman. Everything else is vulgar in the conception, perilous in the execution.

Even in the important matter of cranial capacity, Men differ more widely from one another than they do from the Apes; while the lowest Apes differ as much, in proportion, from the highest, as the latter does from Man.

Do you see this egg? With this you can topple every theological theory, every church or temple in the world. What is it, this egg, before the seed is introduced into it? An insentient mass. And after the seed has been introduced to into it? What is it then? An insentient mass. For what is the seed itself other than a crude and inanimate fluid? How is this mass to make a transition to a different structure, to sentience, to life? Through heat. And what will produce that heat in it? Motion. "Conversation Between D'Alembert and Diderot", as quoted in Selected Writings (1966) edited by Lester G. Crocker, and The Enlightenment and the Intellectual Foundations of Modern Culture (2004) by Louis K Dupré, p. 30 Variant translation: See this egg. It is with this that all the schools of theology and all the temples of the earth are to be overturned.

Yet it seems extraordinary that the justice of increasing the expectations of the better placed by a billion dollars, say, should turn on whether the prospects of the least favored increase or decrease by a penny.

Having destroyed all my connections, burned my bridges, I should feel a certain freedom, and in fact I do. One so intense I am afraid to rejoice in it.

To call out for the hand of the enemy is a rather extreme measure, yet a better one, I think, than to remain in continual fever over an accident that has no remedy. But since all the precautions that a man can take are full of uneasiness and uncertainty, it is better to prepare with fine assurance for the worst that can happen, and derive some consolation from the fact that we are not sure that it will happen.

I posit myself as rational, that is, as free. In doing so I have the representation of freedom. In the same undivided act I posit other free beings. Hence, I describe through my power of imagination a sphere of freedom, which these many separate beings divide amongst themselves. I do not ascribe to myself all the freedom which I have posited, because I must also posit other free beings, and must ascribe part of it to them. Thus, in appropriating freedom to myself, I at the same time restrict myself, by leaving freedom to others.

The original thinking force of the universe progresses and develops itself in all possible determinations of which it is capable, just as the other original natural forces progress and assume all possible configurations. I am a particular determination of the formative force, like the plant; a particular determination of the peculiar motive force, like the animal; and in addition to this a determination of the thinking force: and the union of these three basic forces into one force, into one harmonious development, is the distinguishing characteristic of my species.

If I used to ask myself, over a coffin, "what good did it do the occupant to be born?" I now put the same question about anyone alive.

Much of junk culture has a core of crisis - shoot-outs, conflagrations, bodies weltering in blood, naked embracers or rapist-stranglers. The sounds of junk culture are heard over a ground bass of extremism. Our entertainments swarm with specters of world crisis. Nothing moderate can have any claim to our attention.

Abstain from animals.

For he that hath strength enough to protect all, wants not sufficiency to oppresse all.

The good is the idea, or unity of the conception of the will with the particular will. Abstract right, well-being, the subjectivity of consciousness, and the contingency of external reality, are in their independent and separate existences superseded in this unity, although in their real essence they are contained in it and preserved. This unity is realized freedom, the absolute final cause of the world. Addition.-Every stage is properly the idea, but the earlier steps contain the idea only in more abstract form. The I, as person, is already the idea, although in its most abstract guise. The good is the idea more completely determined; it is the unity of the conception of will with the particular will. It is not something abstractly right, but has a real content, whose substance constitutes both right and well-being.

Proceeding from ourselves, from our own human consciousness, the only consciousness which we feel from within and in which feeling is identical with being, we attribute some sort of consciousness, more or less dim, to all living things, and even to the stones themselves, for they also live. And the evolution of organic beings is simply the struggle to realize fullness of consciousness through suffering, a continual aspiration to be others without ceasing to be themselves, to break and yet to preserve their proper limits.

Christian Kings may erre in deducing a Consequence, but who shall Judge?

Just because emotion is essential to that act of expression which produces a work of art, it is easy for inaccurate analysis to misconceive its mode of operation and conclude that the work of art has emotion for its significant content. One may cry out with joy or even weep upon seeing a friend from whom one has been long separated. The outcome is not an expressive object -- save to the onlooker. But if the emotion leads one to gather material that is affiliated to the mood which is aroused, a poem may result. In the direct outburst, an objective situation is the stimulus, the cause, of the emotion. In the poem, objective material becomes the content and matter of the emotion, not just its evocative occasion.

Better a diamond with a flaw than a pebble without.

How then to enforce peace? Not by reason, certainly, nor by education. If a man could not look at the fact of peace and the fact of war and choose the former in preference to the latter, what additional argument could persuade him? What could be more eloquent as a condemnation of war than war itself? What tremendous feat of dialectic could carry with it a tenth the power of a single gutted ship with its ghastly cargo?

The greatest improvement in the productive powers of labour, and the greatest part of skill, dexterity, and judgment with which it is any where directed, or applied, seem to have been the effects of the division of labour.

It is unjust to call imaginary the diseases which are, on the contrary, only too real, since they proceed from our mind, the only regulator of our equilibrium and our health.

If you say to someone who has ears to hear: "What you are doing to me is not just," you may touch and awaken at its source the spirit of attention and love. But it is not the same with words like, "I have the right..." or "you have no right to..." They evoke a latent war and awaken the spirit of contention.

Irons and the unbreathable air of this world strip us of everything, except the freedom to kill ourselves; and this freedom grants us a strength and pride to triumph over the loads which overwhelm us.

When I started life Hegelianism was the basis of everything: it was in the air, found expression in magazine and newspaper articles, in novels and essays, in art, in histories, in sermons, and in conversation. A man unacquainted with Hegel had no right to speak: he who wished to know the truth studied Hegel. Everything rested on him; and suddenly forty years have gone by and there is nothing left of him, he is not even mentioned - as though he had never existed. And what is most remarkable is that, like pseudo-Christianity, Hegelianism fell not because anyone refuted it, but because it suddenly became evident that neither the one nor the other was needed by our learned, educated world.

Although life is a matter of indifference, the use which you make of it is not a matter of indifference.

The endeavor to keep alive any hoary establishment beyond its natural date is often pernicious and always useless.

We are far more liable to catch the vices than the virtues of our associates.

Media, by altering the environment, evoke in us unique ratios of sense perception...When these ratios change, men change.

corporate globalization is really about an aggressive privatization of the water, biodiversity, and food systems of the Earth, when these communities declare sovereignty and act on that sovereignty, they have developed a powerful response to globalization. Living democracy then is the democracy that is custodian of the living wealth on which people depend.

Blood doubly unites us, for we share the same blood and we have spilled blood.

You have stolen my face from me: you know it and I no longer do.

Man can, indeed, act contrarily to the decrees of God, as far as they have been written like laws in the minds of ourselves or the prophets, but against that eternal decree of God, which is written in universal nature, and has regard to the course of nature as a whole, he can do nothing.

Now, let there be an indefinite succession of these inferential acts of comparative perception; and it is plain that the last moment will contain objectively the whole series. Let there be, not merely an indefinite succession, but a continuous flow of inference through a finite time; and the result will be a mediate objective consciousness of the whole time in the last moment. In this last moment, the whole series will be recognized, or known as known before.

People try to do all sorts of clever and difficult things to improve life instead of doing the simplest, easiest thing-refusing to participate in activities that make life bad.

I have worked for this restlessness oriented toward inward deepening. But without authority. Instead of conceitedly making myself out to be a witness for the truth and causing others rashly to want to be the same, I am an unauthorized poet who influences by means of the ideas.

The close-up of a face is as obscene as a sexual organ seen from up close. It is a sexual organ. The promiscuity of the detail, the zoom-in, takes on a sexual value.

Too little liberty brings stagnation, and too much brings chaos.

The closed language does not demonstrate and explain-it communicates decision, dictum, command. Where it defines, the definition becomes "separation of good from evil;" it establishes unquestionable.

Where we find a difficulty we may always expect that a discovery awaits us. Where there is cover we hope for game.

The "dreams of youth" have become a proverb. That organisations, early rich, fall far short of their promise has been repeated to satiety. But is it extraordinary that it should be so? For do we ever utilise this heroism? Look how it lives upon itself and perishes for lack of food. We do not know what to do with it. We had rather that it should not be there. Often we laugh at it. Always we find it troublesome. Look at the poverty of our life! Can we expect anything else but poor creatures to come out of it?

I look upon you as a gem of the old rock. Dedication

To Xeniades, who had purchased Diogenes at the slave market, he said, "Come, see that you obey orders."

There is a strong affinity between the forces of empire and a politics of hate that justifies policies of domination and exclusion. So long as people's attention is focused on fear and hatred of foreigners or members of a particular religious group, such as Muslims, they are distracted from organizing to deal with the system of institutional domination and exploitation that is the real source of their insecurity.

Among the appliances to transform the people, sound and appearances are but trivial influences.

These men traveling down to the City in the morning, reading their newspapers or staring at advertisements above the opposite seats, they have no doubt of who they are. Inscribe on the placard in place of the advertisement for corn-plasters, Elliot's lines: We are the hollow men

Antiquity believed that the forces of love in the universe were limited. Therefore they were to be used sparingly,and everyone was to be loved only according to his value.

If pains be to be taken to give him a manly air and assurance betimes, it is chiefly as a fence to his virtue when he goes into the world under his own conduct.

Life is not, and death is a dream. Suffering has invented them both as self-justification. Man alone is torn between an unreality and an illusion.

The plague of man is boasting of his knowledge.

It is reconciled in policy; and politics ought to be adjusted, not to human reasonings, but to human nature; of which the reason is but a part; and by no means the greatest part.