Every habit and faculty is confirmed and strengthened by the corresponding actions, that of walking by walking, that of running by running.

The ancients, even though they believed in destiny, believed primarily in nature, in which they participated wholeheartedly. To rebel against nature amounted to rebelling against oneself.

I know my heart, and have studied mankind; I am not made like any one I have been acquainted with, perhaps like no one in existence; if not better, I at least claim originality, and whether Nature did wisely in breaking the mould with which she formed me, can only be determined after having read this work. 

Among all the great men who have philosophized about this remarkable effect, I am more astonished at Kepler than at any other. Despite his open and acute mind, and though he has at his fingertips the motions attributed to the earth, he nevertheless lent his ear and his assent to the moon's dominion over the waters, to occult properties, and to such puerilities.

The world is but a perpetual see-saw.

From such honor and such a height of fortune am I, thus fallen to earth, cast down amongst mortals.

A further threat to liberalism has to do with the mode of cognition that we call modern natural science. The early liberals were very closely aligned with the founders of modern natural science, people like Bacon and Descartes and Newton, who believed that there was an objective world beyond our subjective consciousnesses, that we could perceive this world through the experimental method, and then come to manipulate it. Natural science gave us technology... that made the world much more habitable, by conquering disease, by inventing things that vastly increased human productivity. So... it's closely related to the wealth, and... the safety and comfort of a modern economically developed world.

The Bhagavad-Gita is perhaps the most systematic scriptural statement of the Perennial Philosophy. To a world at war, a world that, because it lacks the intellectual and spiritual prerequisites to peace, can only hope to patch up some kind of precarious armed truce, it stands pointing, clearly and unmistakably, to the only road of escape from the self-imposed necessity of self-destruction.

When one admits that nothing is certain one must, I think, also admit that some things are much more nearly certain than others. It is much more nearly certain that we are assembled here tonight than it is that this or that political party is in the right. Certainly there are degrees of certainty, and one should be very careful to emphasize that fact, because otherwise one is landed in an utter skepticism, and complete skepticism would, of course, be totally barren and completely useless.

Man, servant and interpreter of Nature, does and understands only as much as he has observed of the order of Nature, either in reality or in mind; he neither knows nor can do more.

What if the equality between us human being, in which we completely resemble one another, were that none of us really thinks about his being loved?

Virtue runs no risk of becoming contemptible by being exposed to view, and it is better to be despised for simplicity than to be tormented by continual hypocrisy.

It is, in fact, far easier to act under conditions of tyranny than it is to think.

The monopoly of a single bank is certainly an evil. The multiplication of them was intended to cure it; but it multiplied an influence of the same character with the first, and completed the supplanting the precious metals by a paper circulation. Between such parties the less we meddle the better.

The French want no-one to be their superior. The English want inferiors. The Frenchman constantly raises his eyes above him with anxiety. The Englishman lowers his beneath him with satisfaction.

We give voice to our trivial cares, but suffer enormities in silence.

Instead of funding issues of paper on the hypothecation of specific redeeming taxes (the only method of anticipating, in a time of war, the resources of times of peace, tested by the experience of nations), we are trusting to tricks of jugglers on the cards, to the illusions of banking schemes for the resources of the war, and for the cure of colic to inflations of more wind.

The total amount of suffering per year in the natural world is beyond all decent contemplation. During the minute it takes me to compose this sentence, thousands of animals are being eaten alive; others are running for their lives, whimpering with fear; others are being slowly devoured from within by rasping parasites; thousands of all kinds are dying of starvation, thirst and disease. [...] In a universe of blind physical forces and genetic replication, some people are going to get hurt, other people are going to get lucky, and you won't find any rhyme or reason in it, nor any justice. The universe we observe has precisely the properties we should expect if there is, at bottom, no design, no purpose, no evil and no good, nothing but blind, pitiless indifference. DNA neither knows nor cares. DNA just is. And we dance to its music.

And therefore just as a brigand caught in broad daylight in the act cannot persuade us that he did not lift his knife in order to rob his victim of his purse, and had no thought of killing him, we too, it would seem, cannot persuade ourselves or others that the soldiers and policemen around us are not to guard us, but only for defense against foreign foes, and to regulate traffic and fetes and reviews; we cannot persuade ourselves and others that we do not know that the men do not like dying of hunger, bereft of the right to gain their subsistence from the earth on which they live; that they do not like working underground, in the water, or in the stifling heat, for ten to fourteen hours a day, at night in factories to manufacture objects for our pleasure. One would imagine it impossible to deny what is so obvious. Yet it is denied.

If you were to destroy in mankind the belief in immortality, not only love but every living force maintaining the life of the world would at once be dried up. Moreover, nothing then would be immoral, everything would be lawful, even cannibalism.

Mathematics have a triple aim. They must furnish an instrument for the study of nature. But that is not all: they have a philosophic aim and, I dare maintain, an esthetic aim. They must aid the philosopher to fathom the notions of number, of space, of time. And above all, their adepts find therein delights analogous to those given by painting and music. They admire the delicate harmony of numbers and forms; they marvel when a new discovery opens to them an unexpected perspective; and has not the joy they thus feel the esthetic character, even though the senses take no part therein? Only a privileged few are called to enjoy it fully, it is true, but is not this the case for all the noblest arts?This is why I do not hesitate to say that mathematics deserve to be cultivated for their own sake, and the theories inapplicable to physics as well as the others. Even if the physical aim and the esthetic aim were not united, we ought not to sacrifice either.

The whole title by which you possess your property, is not a title of nature but of a human institution.

It is the duty of the human understanding to understand that there are things which it cannot understand, and what those things are. Human understanding has vulgarly occupied itself with nothing but understanding, but if it would only take the trouble to understand itself at the same time it would simply have to posit the paradox.

Burke emphasized that the new forms of politics, which hope to organize society around the rational pursuit of liberty, equality, fraternity, or their modernist equivalents, are actually forms of militant irrationality.

Every living creature is happy when he fulfills his destiny, that is, when he realizes himself, when he is being that which in truth he is. For this reason, Schlegel, inverting the relationship between pleasure and destiny, said, "We have a genius for what we like." Genius, man's superlative gift for doing something, always carries a look of supreme pleasure.

To be in love is not the same as loving. You can be in love with a woman and still hate her.

The concept of space, therefore, is a pure intuition, being a singular concept, not made up by sensations, but itself the fundamental form of all external sensation.

Every right of suffrage, like any political right in general, is not to be measured by some sort of abstract scheme of "justice," or in terms of any other bourgeois-democratic phrases, but by the social and economic relationships for which it is designed. The right of suffrage worked out by the Soviet government is calculated for the transition period from the bourgeois-capitalist to the socialist form of society, that is, it is calculated for the period of the proletarian dictatorship. But, according to the interpretation of this dictatorship which Lenin and Trotsky represent, the right to vote is granted only to those who live by their own labor and is denied to everyone else.

A rationalist, as I use the word, is a man who attempts to reach decisions by argument and perhaps, in certain cases, by compromise, rather than by violence. He is a man who would rather be unsuccessful in convincing another man by argument than successful in crushing him by force, by intimidation and threats, or even by persuasive propaganda.

He asked my religion and I replied 'agnostic'. He asked how to spell it, and remarked with a sigh: 'Well, there are many religions, but I suppose they all worship the same God. This remark kept me cheerful for about a week.

Do not judge according to appearance, but judge with righteous judgment.

The global village is a place of very arduous interfaces and very abrasive situations.

Art is a human activity consisting in this, that one consciously, by means of certain external symbols, conveys to others the feelings one has experienced, whereby people so infected by these feelings, also experience them.

When we cannot obtain a thing, we comfort ourselves with the reassuring thought that it is not worth nearly as much as we believed.

His power to adore is responsible for all his crimes: a man who loves a god unduly forces other men to love his god, eager to exterminate them if they refuse.

The Sabbath is not simply a time to rest, to recuperate. We should look at our work from the outside, not just from within.

It has never been in my power to study anything, - mathematics, ethics, metaphysics, gravitation, thermodynamics, optics, chemistry, comparative anatomy, astronomy, psychology, phonetics, economics, the history of science, whist, men and women, wine, metrology, except as a study of semeiotic.

Nobody ever saw a dog make a fair and deliberate exchange of one bone for another with another dog.

Nature too remains, so far as we have yet come, ever a frightful Machine of Death: everywhere monstrous revolution, inexplicable vortices of movement; a kingdom of Devouring, of the maddest tyranny; a baleful Immense: the few light-points disclose but a so much the more appalling Night, and terrors of all sorts must palsy every observer.

This, therefore, is mathematics: she reminds you of the invisible form of the soul; she gives life to her own discoveries; she awakens the mind and purifies the intellect; she brings light to our intrinsic ideas; she abolishes oblivion and ignorance which are ours by birth.

So, too, in the Vedanta the whole world is seen as the lila and the maya of the Self, the first word meaning "play" and the second having the complex sense of illusion (from the Latin ludere, to play), magic, creative power, art, and measuring-as when one dances or draws a design to a certain measure. From this point of view the universe in general and playing in particular are, in a special sense, "meaningless": that is, they do not-like words and symbols-signify or point to something beyond themselves, just as a Mozart sonata conveys no moral or social message and does not try to suggest the natural sounds of wind, thunder, or birdsong.

In contemplating thyself never include the vessel which surrounds thee, and these instruments which are attached about it. For they are like an ax, differing only in this, that they grow to the body. For indeed there is no more use in these parts without the cause which moves and checks them than in the weaver's shuttle, and the writer's pen, and the driver's whip.

To found a great empire for the sole purpose of raising up a people of customers, may at first appear a project fit only for a nation of shopkeepers. It is however, a project altogether unfit for a nation of shopkeepers; but extremely fit for a nation whose government is influenced by shopkeepers.

"For many, abstract thinking is toil; for me, on good days, it is feast and frenzy." (XIV, 24) Abstract thinking a feast? The highest form of human existence? ... "The feast implies: pride, exuberance, frivolity; mockery of all earnestness and respectability; a divine affirmation of oneself, out of animal plenitude and perfection-all obviously states to which the Christian may not honestly say Yes. The feast is paganism par excellence." (WM, 916). For that reason, we might add that thinking never takes place in Christianity. That is to say, there is no Christian philosophy. There is no true philosophy that could be determined anywhere else than from within itself.

The transition from Hegel to Marx is, in all respects, a transition to an essentially different order of truth, no to be interpreted in terms of philosophy. We shall see that all the philosophical concepts of Marxian theory are social and economic categories, whereas Hegel's social and economic categories are all philosophical concepts.