Dreams, as we all know, are very queer things: some parts are presented with appalling vividness, with details worked up with the elaborate finish of jewellery, while others one gallops through, as it were, without noticing them at all, as, for instance, through space and time. Dreams seem to be spurred on not by reason but by desire, not by the head but by the heart, and yet what complicated tricks my reason has played sometimes in dreams, what utterly incomprehensible things happen to it!

What most astonishes me in the United States, is not so much the marvelous grandeur of some undertakings, as the innumerable multitude of small ones.

There is absolute truth in anarchism and it is to be seen in its attitude to the sovereignty of the state and to every form of state absolutism. ... The religious truth of anarchism consists in this, that power over man is bound up with sin and evil, that a state of perfection is a state where there is no power of man over man, that is to say, anarchy. The Kingdom of God is freedom and the absence of such power... the Kingdom of God is anarchy.

For human beings, the measure of every action is the impression of the senses.

If any one hearken with understanding to these sayings of mine many a deed worthy of a good man shall he perform and many a foolish deed be spared.

Two things in America are astonishing: the changeableness of most human behavior and the strange stability of certain principles. Men are constantly on the move, but the spirit of humanity seems almost unmoved.

Wit makes its own welcome, and levels all distinctions. No dignity, no learning, and no force of character can make any stand against good wit.

The philosopher ... subjects experience to his critical judgment, and this contains a value judgment - namely, that freedom from toil is preferable to toil, and an intelligent life is preferable to a stupid life. It so happened that philosophy was born with these values. Scientific thought had to break this union of value judgment and analysis, for it became increasingly clear that the philosophic values did not guide the organisation of society.

If your brother sins against you, go and show him his fault, just between the two of you. If he listens to you, you have won your brother over.

England was, until we copied her, the only country on earth which ever, by a general law, gave a legal right to the exclusive use of an idea. In some other countries it is sometimes done, in a great case, and by a special and personal act, but, generally speaking, other nations have thought that these monopolies produce more embarrassment than advantage to society; and it may be observed that the nations which refuse monopolies of invention, are as fruitful as England in new and useful devices.

Anger, as we have said, is eager to punish; and that such a desire should exist in man's peaceful breast is least of all according to his nature; for human life is founded on benefits and harmony and is bound together into an alliance for the common help of all, not by terror, but by love towards one another.

When the basic structure of society is publicly known to satisfy its principles for an extended period of time, those subject to these arrangements tend to develop a desire to act in accordance with these principles and to do their part in institutions which exemplify them.

Life itself is always pulling you away from the understanding of life.

Newton... (after having remarked that geometry only requires two of the mechanical actions which it postulates, namely, to describe a straight line and a circle) says: geometry is proud of being able to achieve so much while taking so little from extraneous sources. One might say of metaphysics, on the other hand: it stands astonished, that with so much offered it by pure mathematics it can effect so little. In the meantime, this little is something which mathematics indispensably requires in its application to natural science, which, inasmuch as it must here necessarily borrow from metaphysics, need not be ashamed to allow itself to be seen in company with the latter.

Why so many laws? Because there is no legislator. What have these so-called legislators done in six years? Nothing, for to destroy is not to make.

There is more of good nature than of good sense at the bottom of most marriages.

Virtue (or the man of virtue) is not left to stand alone. He who practices it will have neighbors.

In cloning, the Father and the Mother have disappeared, not in the service of an aleatory liberty of the subject, but in the service of a matrix called code.

Listen intently to a voice singing without words. It may charm you into crying, force you to dance, fill you with rage, or make you jump for joy. You can't tell where the music ends and the emotions begin, for the whole thing is a kind of music-the voice playing on your nerves as the breath plays on a flute. All experience is just that, except that its music has many more dimensions than sound. It vibrates in the dimensions of sight, touch, taste, and smell, and in the intellectual dimension of symbols and words-all evoking and playing upon each other.

When I was a child the atmosphere in the house was one of puritan piety and austerity. There were family prayers at eight o'clock every morning. Although there were eight servants, food was always of Spartan simplicity, and even what there was, if it was at all nice, was considered too good for children. For instance, if there was apple tart and rice pudding, I was only allowed the rice pudding. Cold baths all the year round were insisted upon, and I had to practice the piano from seven-thirty to eight every morning although the fires were not yet lit. My grandmother never allowed herself to sit in an armchair until the evening. Alcohol and tobacco were viewed with disfavor although stern convention compelled them to serve a little wine to guests. Only virtue was prized, virtue at the expense of intellect, health, happiness, and every mundane good.

The whole is a riddle, an aenigma, an inexplicable mystery. Doubt, uncertainty, suspence of judgment appear the only result of our most accurate scrutiny, concerning this subject. But such is the frailty of human reason, and such the irresistible contagion of opinion, that even this deliberate doubt could scarcely be upheld; did we not enlarge our view, and opposing one species of superstition to another, set them a quarrelling; while we ourselves, during their fury and contention, happily make our escape, into the calm, though obscure, regions of philosophy.

Through the emancipation of private property from the community, the State has become a separate entity, beside and outside civil society; but is it nothing more than the form of organization which the bourgeois necessarily adopt both for internal and external purposes, for the mutual guarantee of their property and interests.

Schizophrenia is like love: there is no specifically schizophrenic phenomenon or entity; schizophrenia is the universe of productive and reproductive desiring machines, universal primary production as "the essential reality of man and nature".

Nonbeing must in some sense be, otherwise what is it that there is not? This tangled doctrine might be nicknamed Plato's beard; historically it has proved tough, frequently dulling the edge of Occam's razor.

Thee will find out in time that I have a great love of professing vile sentiments, I don't know why, unless it springs from long efforts to avoid priggery.

The problem of establishing a perfect civic constitution is dependent upon the problem of a lawful external relation among states and cannot be solved without a solution of the latter problem.

The worker becomes all the poorer the more wealth he produces, the more his production increases in power and range. The worker becomes an ever cheaper commodity the more commodities he creates. With the increasing value of the world of things proceeds in direct proportion the devaluation of the world of men. Labour produces not only commodities; it produces itself and the worker as a commodity - and does so in the proportion in which it produces commodities generally.

The Marxist critique is only a critique of capital, a critique coming from the heart of the middle and petit bourgeois classes, for which Marxism has served for a century as a latent ideology.... The Marxist seeks a good use of economy. Marxism is therefore only a limited petit bourgeois critique, one more step in the banalization of life toward the "good use" of the social!

If every pure character in the Old Testament announces the Messiah, if every unworthy person is his torturer and every woman his Mother, does not the Book of Books lose all life with this obsessive theme? On the doctrine of prefiguration.

Our colleges ought to have lit up in us a lasting relish for the better kind of man, a loss of appetite for mediocrities, and a disgust for cheapjacks. We ought to smell, as it were, the difference of quality in men and their proposals when we enter the world of affairs about us.

This investigation aims to analyze the type "bourgeois public sphere". Its particular approach is required, to begin with, by the difficulties specific to an object whose complexity precludes exclusive reliance on the specialized methods of a single discipline. Rather, the category. "public sphere" must be investigated within the broad field formerly reflected in the perspective of the traditional science of "politics."' When particular social-scientific discipline, this object disintegrates. The problems that result from fusing aspects of sociology and economics, of constitutional law and political science, and of social and intellectual history are obvious: given the present state of differentiation and specialization in the social sciences, scarcely anyone will be able to master several, let alone all, of these disciplines.

There is an unquestionable relationship between economic development and liberal democracy, which one can observe simply by looking around the world. But the exact nature of that relationship is more complicated than it first appeared, and is not adequately explained by any of the theories presented up to this point. The logic of modern natural science and the industrialization process it fosters does not point in a single direction in the sphere of politics, as it does in the sphere of economics. Liberal democracy is compatible with industrial maturity, and is preferred by the citizens of many industrially advanced states, but there does not appear to be a necessary connection between the two. The Mechanism underlying our directional history leads equally well to a bureaucratic-authoritarian future as to a liberal one. We will therefore have to look elsewhere in trying to understand the current crisis of authoritarianism and the worldwide democratic revolution.

But in fact there is no circle at all in the formulation of our question. Beings can be determined in their being without the explicit concept of the meaning of being having to be already available. If this were not so there could not have been as yet any ontological knowledge. And prob­ably no one would deny the factual existence of such knowledge. It is true that "being" is "presupposed" in all previous ontology, but not as an available concept-not as the sort of thing we are seeking.

It is the principle of antipathy which leads us to speak of offences as deserving punishment. It is the corresponding principle of sympathy which leads us to speak of certain actions as meriting reward. This word merit can only lead to passion and error. It is effects good or bad which we ought alone to consider.

The fact that life evolved out of nearly nothing, some 10 billion years after the universe evolved out of literally nothing, is a fact so staggering that I would be mad to attempt words to do it justice.

The vain man is in like cause with the avaricious - he takes the mean for the end; forgetting the end he pursues the means for its own sake and goes no further. The seeming to be something, conducive to being it, ends by forming our objective. We need that others should believe in our superiority to them in order that we may believe in it ourselves, and upon their belief base our faith in our own persistence, or at least in the persistence of our fame. We are more grateful to him that congratulates us on the skill with which we defend a cause than we are to him who recognizes the truth or goodness of the cause itself. A rabid mania for originality is rife in the modern intellectual world and characterizes all individual effort. We would rather err with genius than hit the mark with the crowd.

The child learns to believe a host of things. I.e. it learns to act according to these beliefs. Bit by bit there forms a system of what is believed, and in that system some things stand unshakeably fast and some are more or less liable to shift. What stands fast does so, not because it is intrinsically obvious or convincing; it is rather held fast by what lies around it.

Frenchmen, it was to the noise of hellish songs, the blasphemy of atheism, the cries of death, and the prolonged moans of slaughtered innocence, it was by the light of flames, on the debris of throne and altar, watered by the blood of the best of kings and an innumerable host of other victims, it was by the contempt of morality and the established faith, it was in the midst of every crime that your seducers and your tyrants founded what they call your liberty.

The best doctor is the one you run for and can't find.

Let me have none of your Popish stuff! Get away with you, good morning.

The more I see of the world, the more I am convinced that civilisation is a blessing not sufficiently estimated by those who have not traced its progress; for it not only refines our enjoyments, but produces a variety which enables us to retain the primitive delicacy of our sensations. Without the aid of the imagination all the pleasures of the senses must sink into grossness, unless continual novelty serve as a substitute for the imagination, which, being impossible, it was to this weariness, I suppose, that Solomon alluded when he declared that there was nothing new under the sun!

As a way of maintaining relative intellectual independence, having the attitude of an amateur instead of a professional is a better course.

The Americans' "open-mindedness", which is sometimes cited in their favor, is the other side of their interior formlessness. The same goes for their "individualism". Individualism and personality are not the same: the one belongs to the formless world of quantity, the other to the world of quality and hierarchy. The Americans are the living refutation of the Cartesian axiom, "I think, therefore I am": Americans do not think, yet they are. The American "mind", puerile and primitive, lacks characteristic form and is therefore open to every kind of standardization.

Objectification is above all exteriorization, the alienation of spirit from itself.

To believe in a God means to understand the question about the meaning of life. To believe in a God means to see that the facts of the world are not the end of the matter. To believe in God means to see that life has a meaning.

Following Foucault, we may define the art of life as a practice of suicide, of giving oneself to death, of depsychologizing oneself, of playing.

The only good that I can see in the demonstration of the truth of "Spiritualism" is to furnish an additional argument against suicide. Better live a crossing-sweeper than die and be made to talk twaddle by a "medium" hired at a guinea a séance.