When, as a result of what was called Enlightenment in the eighteenth century, the priests had in fact almost entirely lost this function of guidance. Their place was taken by writers and scientists. In both cases it is equally absurd. Mathematics, physics, and biology are as remote from spiritual guidance as the art of arranging words. When that function is usurped by literature and science it proves there is no longer any spiritual life.

A master in the art of living draws no sharp distinction between his work and his play; his labor and his leisure; his mind and his body; his education and his recreation. He hardly knows which is which. He simply pursues his vision of excellence through whatever he is doing, and leaves others to determine whether he is working or playing. To himself, he always appears to be doing both.

With Gutenberg Europe enters the technological phase of progress, when change itself becomes the archetypal norm of social life.

We desire nothing so much as what we ought not to have.

Government must be a transparent garment which tightly clings to the people's body.

Here and everywhere is the struggle for existence, life inextricably enmeshed with war. All life living at the expense of life, every organism eating other organisms forever.

I trust a good deal to common fame, as we all must. If a man has good corn, or wood, or boards, or pigs, to sell, or can make better chairs or knives, crucibles or church organs, than anybody else, you will find a broad hard-beaten road to his house, though it be in the woods.

When the individual finds in her conscience beliefs that are relevant to public policy but incapable of the defense on the basis of beliefs common to her fellow citizens, she must sacrifice her conscience on the altar of public expediency.

'Form' or 'figure' is space limited by boundaries. Space has necessarily 'three' dimensions, length, breadth, depth; and no ethers which cannot be resolved into these.

Can a mortal ask questions which God finds unanswerable? Quite easily, I should think. All nonsense questions are unanswerable. How many hours are there in a mile? Is yellow square or round? Probably half the questions we ask - half our great theological and metaphysical problems - are like that.

It suffices to remember how many sorrows he is spared who no longer thinks too many thoughts, how much more "in accordance with reality" a person behaves when he affirms that the real is the right, how much more capacity to use the machinery falls to the person who integrates himself with it uncomplainingly.

Even the eye that is artificially trained to see color as color, apart from things that colors qualify, cannot shut out the resonances and transfers of value.

When you wander, as you often delight to do, you wander indeed, and give never such satisfaction as the curious time requires. This is not caused by any natural defect, but first for want of election, when you, having a large and fruitful mind, should not so much labour what to speak as to find what to leave unspoken. Rich soils are often to be weeded.

We are constantly railing against the passions; we ascribe to them all of man's afflictions, and we forget that they are also the source of all his pleasures ... But what provokes me is that only their adverse side is considered ... and yet only passions, and great passions, can raise the soul to great things. Without them there is no sublimity, either in morals or in creativity. Art returns to infancy, and virtue becomes small-minded.

The brutality of a man purely motivated by monetary considerations ... often does not appear to him at all as a moral delinquency, since he is aware only of a rigorously logical behavior, which draws the objective consequences of the situation.

'The Law of Continuity' is this:-that a quantity cannot pass from one amount to another by any change of conditions, without passing through all intermediate magnitudes according to the intermediate conditions. It may often be employed to disprove distinctions which have no real foundation. 'The Method of Gradation' consists in taking a number of stages of a property in question, intermediate between two extreme cases which appear to be different. It is employed to determine whether the extreme cases are really distinct or not. 'The Method of Gradation', applied to decide the question, whether the existing phenomena arise from existing causes, leads to this result:-That the phenomena do appear to arise from existing causes, but that the action of existing causes have transgressed their recorded Limits of Intensity. 'The Method of Natural Classification' consists in classing cases, not according to any assumed definition, but according to the connexion of the facts themselves.

Everything over which I have might that cannot be torn from me remains my property; well, then let might decide about property, and I will expect everything from my might! Alien might, might that I leave to another, makes me an owned slave: then let my own might make me an owner. Let me then withdraw the might that I have conceded to others out of ignorance regarding the strength of my own might! Let me say to myself, what my might reaches to is my property; and let me claim as property everything that I feel myself strong enough to attain, and let me extend my actual property as far as I entitle, that is, empower, myself to take.

By capitulating to life, this world has betrayed nothingness. . . . I resign from movement, and from my dreams. Absence! You shall be my sole glory. . . . Let "desire" be forever stricken from the dictionary, and from the soul! I retreat before the dizzying farce of tomorrows. And if I still cling to a few hopes, I have lost forever the faculty of hoping.

That there is a common cause, an that it is either what we call material progress or something closely connected with material progress, becomes more than an inference when it is noted that the phenomena we class together and speak of as industrial depression are but intensifications of phenomena which always accompany material progress, and which show themselves more clearly and strongly as material progress goes on. Where the conditions to which material progress everywhere tends are the most fully realized-that is to say, where population is densest, wealth greatest, and the machinery of production and exchange most highly developed - we find the deepest poverty, the sharpest struggle for existence, and the most of enforced idleness.

If throughout your life you abstain from murder, theft, fornication, perjury, blasphemy, and disrespect toward your parents, your church, and your king, you are conventionally held to deserve moral admiration even if you have never done a single kind or generous or useful action. This very inadequate notion of virtue is an outcome of taboo morality, and has done untold harm.

If death had only negative aspects, dying would be an unmanageable action.

The governors of the world believe, and have always believed, that virtue can only be taught by teaching falsehood, and that any man who knew the truth would be wicked. I disbelieve this, absolutely and entirely. I believe that love of truth is the basis of all real virtue, and that virtues based upon lies can only do harm.

All religions so far have been the expression of historical stages of development of individual peoples or groups of peoples. But communism is the stage of historical development which makes all existing religions superfluous and brings about their disappearance.

What we do is to bring words back from their metaphysical to their everyday use.

I believe it to be this; that my will, absolutely of itself, and without the intervention of any instrument that might weaken its effect, shall act in a sphere perfectly congenial - reason upon reason, spirit upon spirit; in a sphere to which it does not give the laws of life, of activity, of progress, but which has them in itself, therefore, upon self-active reason. But spontaneous, self-active reason is will. The law of the transcendental world must, therefore, be a Will.

Politics and the pulpit are terms that have little agreement.

Do a man dirt, yourself you hurt.

To recognize this clearly is enough to drive a man out of his senses or to make him shoot himself. And this is just what does happen, and especially often among military men. A man need only come to himself for an instant to be impelled inevitably to such an end.

Those hypotheses do not a little hinder the progress of Humane knowledge, that introduce Morals and Politicks into the Explications of Corporeal Nature, where all things are indeed transacted according to Laws Mechanical.

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

We are obliged to regard many of our original minds as crazy - at least until we have become as clever as they are.

I strongly suspect that the average reader does not suspect India has as rich a culture, as creative an imagination and wit and humor as any China has to offer, and that India was China's teacher in religion and imaginative literature, and the world's teacher in trigonometry, quadratic equations, grammar, phonetics, Arabian Nights, animal fables, chess, as well as in philosophy, and that she inspired Boccaccio, Goethe, Herder, Schopenhauer, Emerson, and probably also old Aesop.

I don't really know what they mean by "intellectuals," all the people who describe, denounce, or scold them. I do know, on the other hand, what I have committed myself to, as an intellectual, which is to say, after all, a cerebro-spinal individual: to having a brain as supple as possible and a spinal column that's as straight as necessary.

But if we discard this definition of a people, and, assuming another, say that a people is an assemblage of reasonable beings bound together by a common agreement as to the objects of their love, then, in order to discover the character of any people, we have only to observe what they love. Yet whatever it loves, if only it is an assemblage of reasonable beings and not of beasts, and is bound together by an agreement as to the objects of love, it is reasonably called a people; and it will be a superior people in proportion as it is bound together by higher interests, inferior in proportion as it is bound together by lower.

Each pursues his private interest and only his private interest; and thereby serves the private interests of all, the general interest, without willing it or knowing it. The real point is not that each individual's pursuit of his private interest promotes the totality of private interests, the general interest. One could just as well deduce from this abstract phrase that each individual reciprocally blocks the assertion of the others' interests, so that, instead of a general affirmation, this war of all against all produces a general negation.

If the individual realizes his self by spontaneous activity and thus relates himself to the world, he ceases to be an isolated atom; he and the world become part of one structuralized whole; he has his rightful place, and thereby his doubt concerning himself and the meaning of life disappears. This doubt sprang from his separateness and from the thwarting of life; when he can live, neither compulsively nor automatically but spontaneously, the doubt disappears. He is aware of himself as an active and creative individual and recognizes that there is only one meaning of life: the act of living itself.

The secret is that only that which can destroy itself is truly alive.

All rational action is economic. All economic activity is rational action. All rational action is in the first place individual action. Only the individual thinks. Only the individual reasons. Only the individual acts.

If terms are systematically good, they are not to be rejected because they are etymologically inaccurate.

Of course, he who has put forth his total strength in fit actions, has the richest return of wisdom.

In most men, the conscious and the unconscious being hardly ever make contact; consequently the conscious aim is to make himself as comfortable as possible with as little effort as possible. But there are other men, whom we have been calling, for convenience, 'Outsiders', whose conscious and unconscious being keep in closer contact, and the conscious mind is forever aware of the urge to care about 'more abundant life', and care less about comfort and stability and the rest of the notions that are so dear to the bourgeois.

No doubt, when modesty was made a virtue, it was a very advantageous thing for the fools, for everybody is expected to speak of himself as if he were one.

Space and time are commonly regarded as the forms of existence of the real world, matter as its substance. A definite portion of matter occupies a definite part of space at a definite moment of time. It is in the composite idea of motion that these three fundamental conceptions enter into intimate relationship.

Before either of us knew it, we belonged to each other.

I discuss with myself questions of politics, love, taste, or philosophy. I let my mind rove wantonly, give it free rein to follow any idea, wise or mad that may present itself. ... My ideas are my harlots.