Life is too short to occupy oneself with the slaying of the slain more than once. One of a series of exchanges when Richard Owen repeated generally repudiated claims about the Gorilla brain in a Royal Institution lecture.

Naturalism is a word of many meetings in philosophy as well as in art. like most isms - classicism and romanticism, idealism and realism in art - it's has become an emotional term, a war cry of partisans.

...as the great Unitarian preacher Channing pointed out, that in France and Spain there are multitudes who have proceeded from rejecting Popery to absolute atheism, because "the fact is, that false and absurd doctrines, when exposed, have a natural tendency to beget skepticism in those who receive them without reflection. None are so likely to believe too little as those who have begun by believing too much." Here is, indeed, the terrible danger of believing too much. But no! the terrible danger comes from another quarter - from seeking to believe with the reason and not with the life.

She with one breath attunes the spheres, And also my poor human heart.

Who then to frail mortality shall trust But limns the water, or but writes in dust.

If the awareness of our limitations begins to limit or to dim our value consciousness as well-as happens, for instance, in old age with regard to the values of youth-then we have already started the movement of devaluation which will end with the defamation of the world and all its values. Only a timely act of resignation can deliver us from this tendency toward self-delusion.

Several times I asked myself, "Can it be that I have overlooked something, that there is something which I have failed to understand? Is it not possible that this state of despair is common to everyone?" And I searched for an answer to my questions in every area of knowledge acquired by man. For a long time I carried on my painstaking search; I did not search casually, out of mere curiosity, but painfully, persistently, day and night, like a dying man seeking salvation. I found nothing.

And if he be too forward to venture upon his own strength and skill, and perplexity and trouble of a misadventure now and then, that reaches not his innocence, his health, or reputation, may not be an ill way to teach him more caution.

Children should not be suffer'd to lose the consideration of human nature in the shufflings of outward conditions. The more they have, the better humor'd they should be taught to be, and the more compassionate and gentle to those of their brethren who are placed lower, and have scantier portions. If they are suffer'd from their cradles to treat men ill and rudely, because, by their father's title, they think they have a little power over them, at best it is ill-bred; and if care be not taken, will by degrees nurse up their natural pride into an habitual contempt of those beneath them. And where will that probably end but in oppression and cruelty?

We often attribute "understanding" and other cognitive predicates by metaphor and analogy to cars, adding machines, and other artifacts, but nothing is proved by such attributions.

I have always thought respectable people scoundrels, and I look anxiously at my face every morning for signs of my becoming a scoundrel.

And striving to be man, the worm Mounts through all the spires of form.

With the conception that the Revolution was only a means of securing political power, it was inevitable that all revolutionary values should be subordinated to the needs of the Socialist State; indeed, exploited to further the security of the newly acquired governmental power.

Hurl your calumnies boldly; something is sure to stick.

A judgment, for me is not the mere grasping of a thought, but the admission of its truth.

The realer religion is, so much the more it means its own overcoming. It wills to cease to be the special domain "Religion" and wills to become life. It is concerned in the end not with specific religious acts, but with redemption from all that is specific.

In whatever state of knowledge we may conceive man to be placed, his progress towards a yet higher state need never fear a check, but must continue till the last existence of society.

What J.P. Morgan and John D. Rockefeller were to the Age of Robber Barons, Microsoft's Bill Gates and Berkshire Hathaway's Warren Buffett, as well as digital moguls like Mark Zuckerberg and Jeff Bezos are to the contemporary age of the rule of the 1%. Then as now, the super-rich used governments to write laws and rules to allow them to accumulate unlimited wealth; then as now, creating monopolies by enclosing the commons and killing competition is the strategy for becoming the 1%.

Everything comes in time to him who knows how to wait.

I may not have been sure about what really did interest me, but I was absolutely sure about what didn't.

If there was a God of sorrow, he would grow black heavy wings, to soar not for the skies, but for inferno.

When we read the best nineteenth- and twentieth-century novelists, we soon realize that they are trying in a variety of ways to establish a definition of human nature, to justify the continuation of life as well as the writing of novels.

How wonderful that we have met with a paradox. Now we have some hope of making progress.

What we call Man's power over Nature turns out to be a power exercised by some men over other men with Nature as its instrument.

What do I know about God and the purpose of life? I know that this world exists. That I am placed in it like my eye in its visual field. That something about it is problematic, which we call its meaning. This meaning does not lie in it but outside of it. That life is the world. That my will penetrates the world. That my will is good or evil. Therefore that good and evil are somehow connected with the meaning of the world. The meaning of life, i.e. the meaning of the world, we can call God. And connect with this the comparison of God to a father. To pray is to think about the meaning of life.

His heart was as great as the world, but there was no room in it to hold the memory of a wrong.

An elaborated culture has a density, complexity, and historical-semantic value that is so strong as to make politics possible... Gramsci's insight is to have recognised that subordination, fracturing, diffusion, reproducing, as much as producing, creating, forcing, guiding, are necessary aspects of elaboration.

Too much consistency is as bad for the mind as it is for the body. Consistency is contrary to nature, contrary to life. The only completely consistent people are the dead. Consistent intellectualism and spirituality may be socially valuable, up to a point; but they make, gradually, for individual death.

Most men and women, by birth or nature, lack the means to advance in wealth and power, but all have the ability to advance in knowledge.

The art of persuasion consists as much in that of pleasing as in that of convincing, so much more are men governed by caprice than by reason!

To evoke in oneself a feeling one has once experienced, and having evoked it in oneself, then by means of movements, lines, colors, sounds, or forms expressed through words, so to convey this so that others may experience the same feeling - this is the activity of art.

Underlying the concept of positivity is the conviction that the positive is intrinsically positive in itself, without anyone pausing to ask what is to be regarded as positive. ... It is significant and really quite interesting that the term 'positive' actually contains this ambivalence. On the one hand, 'positive' means what is given, is postulated, is there-as when we speak of positivism as the philosophy that sticks to the facts. But, equally, 'positive' also refers to the good, the approvable, in a certain sense, the ideal. And I imagine that this semantic constellation expresses with precision what countless people actually feel to be the case.

Men who undertake considerable things, even in a regular way, ought to give us ground to presume ability.

Those services which the community will most readily pay for it is most disagreeable to render. You are paid for being something less than a man.

The medieval peasant prior to the 13th century does not compare himself to the feudal lord, nor does the artisan compare himself to the knight. ... From the king down to the hangman and the prostitute, everyone is "noble" in the sense that he considers himself as irreplaceable. In the "system of free competition," on the other hand, the notions on life's tasks and their value are not fundamental, they are but secondary derivations of the desire of all to surpass all the others. No "place" is more than a transitory point in this universal chase.

Professional philosophers are usually only apologists: that is, they are absorbed in defending some vested illusion or some eloquent idea. Like lawyers or detectives, they study the case for which they are retained.

They had no temples, but they had a real living and uninterrupted sense of oneness with the whole of the universe; they had no creed, but they had a certain knowledge that when their earthly joy had reached the limits of earthly nature, then there would come for them, for the living and for the dead, a still greater fullness of contact with the whole of the universe. They looked forward to that moment with joy, but without haste, not pining for it, but seeming to have a foretaste of it in their hearts, of which they talked to one another.

As we speak cruel time is fleeing. Seize the day, believing as little as possible in the morrow.

The recognition of human wretchedness is difficult for whoever is rich and powerful because he is almost invincibly led to believe that he is something. It is equally difficult for the man in miserable circumstances because he is almost invincibly led to believe that the rich and powerful man is something.

I do not accept any absolute formulas for living. No preconceived code can see ahead to everything that can happen in a man's life. As we live, we grow and our beliefs change. They must change. So I think we should live with this constant discovery. We should be open to this adventure in heightened awareness of living. We should stake our whole existence on our willingness to explore and experience.

If one assumes, as I do, that battery is caused by the belief permeating this culture that hierarchical rule and coercive authority are natural, then all our relationships tend to be based on power and domination, and thus all forms of battery are linked.

There is the world for you. Beauty, true beauty, is intangible. It is in the eye of the beholder. Something that we can lose at any moment, and the more you examine it, the more illusive it becomes. True happiness is virtue, and virtue is predicated on knowledge and righteous conduct.

Existing social conditions favour the production of an infinite number of acts of violence and there has been no hesitation in urging the workers not to refrain from brutality when this might do them service.

I get a certain pleasure in knowing that I live not merely in a city but in Manhattan, the center of New York City, a region so unique in many ways that I honestly believe that Earth is divided into halves: Manhattan and non-Manhattan.

Everywhere we remain unfree and chained to technology, whether we passionately affirm or deny it. But we are delivered over to it in the worst possible way when we regard it as something neutral; for this conception of it, to which today we particularly like to do homage, makes us utterly blind to the essence of technology.

He was going into a theatre, meeting face to face those who were coming out, and being asked why, "This," he said, "is what I practise doing all my life."

Maybe somewhere in some other galaxy there is a super-intelligence so colossal that from our point of view it would be a god. But it cannot have been the sort of God that we need to explain the origin of the universe, because it cannot have been there that early.

An observer studying the Solar system dispassionately, and finding himself capable of bringing the four giant planets to his notice, could reasonably say that the Solar system consisted of one star, four planets, and some traces of debris.

It is better to be a human being dissatisfied than a pig satisfied; better to be Socrates dissatisfied than a fool satisfied. And if the fool, or the pig, are of a different opinion, it is because they only know their own side of the question. The other party to the comparison knows both sides.