By creating the world market, big industry has already brought all the peoples of the Earth, and especially the civilized peoples, into such close relation with one another that none is independent of what happens to the others. Further, it has co-ordinated the social development of the civilized countries to such an extent that, in all of them, bourgeoisie and proletariat have become the decisive classes, and the struggle between them the great struggle of the day. It follows that the communist revolution will not merely be a national phenomenon but must take place simultaneously in all civilized countries.

In adversity, remember to keep an even mind.

Both in thought and in feeling, even though time be real, to realise the unimportance of time is the gate of wisdom.

The art of dining well is no slight art, the pleasure not a slight pleasure.

I have distinctly announced the grounds upon which I regard the Apostle John as the only teacher of true Christianity:-namely, that the Apostle Paul and his party, as the authors of the opposite system of Christianity, remained half Jews, and left unaltered the fundamental error of Judaism as well as of Heathenism, which we must afterwards notice. For the present the following may be enough: -It is only with John that the philosopher can deal, for he alone has respect for Reason, and appeals to that evidence which alone has weight with the philosopher-the internal. "If any man will do the will of him that sent me, he shall know of the doctrine, whether it be of God." But this Will of God, accord ing to John, is, that we should truly believe in God, and in Jesus Christ whom he hath sent. The other promulgators of Christianity, however, rely upon the external evidence of Miracle, which, to us at least, proves nothing.

You can choose whatever name you like for the two types of government. I personally call the type of government which can be removed without violence "democracy", and the other "tyranny".

The truly good and wise man will bear all kinds of fortune in a seemly way, and will always act in the noblest manner that the circumstances allow.

Make yourself necessary to somebody. Do not make life hard to any.

This avidity alone, of acquiring goods and possessions for ourselves and our nearest friends, is insatiable, perpetual, universal, and directly destructive of society.

All mankind, right down to those you most despise, are your neighbors.

It is indifferent to me where I am to begin, for there shall I return again.

Few persons care to study logic, because everybody conceives himself to be proficient enough in the art of reasoning already. But I observe that this satisfaction is limited to one's own ratiocination and does not extend to that of other men. We come to the full possession of our power of drawing inferences the last of all our faculties, for it is not so much a natural gift as a long and difficult art.

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.

Seeing only what is fair, Sipping only what is sweet, Thou dost mock at fate and care.

... our maturation has consisted in the gradual realization that, if we can rely on one another, we need not rely on anything else. In religious terms, this is the Feuerbachian thesis that God is just a projection of the best, and sometimes the worst, of humanity. In philosophical terms, it is the thesis that anything that talk of objectivity can do to make our practices intelligible can be done equally well by talk of intersubjectivity.

These considerations did not make us overlook the folly of premature attempts to dispense with the inducements of private interest in social affairs, while no substitute for them has been or can be provided: but we regarded all existing institutions and social arrangements as being (in a phrase I once heard from Austin) "merely provisional," and we welcomed with the greatest pleasure and interest all socialistic experiments by select individuals (such as the Co-operative Societies), which, whether they succeeded or failed, could not but operate as a most useful education of those who took part in them, by cultivating their capacity of acting upon motives pointing directly to the general good, or making them aware of the defects which render them and others incapable of doing so.

Strange incongruities must ever perplex those, who confound the unhappiness of civil dissensions with the crime of treason.

Job endured everything - until his friends came to comfort him, then he grew impatient.

Ironic philosophies produce passionate works. Any thought that abandons unity glorifies diversity! And diversity is the home of art. The only thought to liberate the mind is that which leaves it alone, certain of its limits and of its impending end. No doctrine tempts it. It awaits the ripening of the work and of life.

A thing forgotten on one day will be remembered on the next. Something we have made the most strenuous efforts to recall, but all in vain, will, soon after... saunter into the mind... The sphere of possible recollection may be wider than we think, and... apparent oblivion is no proof against possible recall under other conditions.

If the State, modeled after the universe, is split into two spheres or classes of beings - wherein the free represent the ideas and the unfree the concrete and sensate things - then the ultimate and uppermost order remains unrealized by both. By using sensate things as tools or organs, the ideas obtain a direct relationship to the apparitions and enter into them as souls. God, however, as identity of the highest order, remains above all reality and eternally has merely an indirect relationship. If then in the higher moral order the State represents a second nature, then the divine can never have anything other than an indirect relationship to it, never can it bear any real relationship to it, and religion, if it seeks to preserve itself in unscathed pure ideality, can therefore never exist - even in the most perfect State - other than esoterically in the form of mystery cults.

Each man is a hero and an oracle to somebody.

If the public thought elevates you above the generality of men, let the other humble you, and hold you in a perfect equality with all mankind, for this is your natural condition.

Fortitude, the virtue which enables us to endure pain, and to banish fear, is of great use in producing tranquility. Philosophy instructs us to pay homage to the gods, not through hope or fear, but from veneration of their superior nature. It moreover enables us to conquer the fear of death, by teaching us that it is no proper object of terror; since, whilst we are, death is not, and when death arrives, we are not: so that it neither concerns the living nor the dead.

The best is the enemy of the good.

What then remains but that we still should cry Not to be born, or, being born, to die?

They who know the truth are not equal to those who love it, and they who love it are not equal to those who delight in it.

Who is this that cries from the ends of the earth? Who is this one man who reaches to the extremities of the universe? He is one, but that one is unity. He is one, not one in a single place, but the cry of this one man comes from the remotest ends of the earth. But how can this one man cry out from the ends of the earth, unless he be one in all?

If we admit the existence of the prophetic mission, by putting the idea of possibility, which is in fact ignorance, in place of certainty, and make miracles a proof of the truth of man who claims to be a prophet it becomes necessary that they should not be used by a person, who says that they can be performed by others than prophets, as the Mutakallimun do.

It is impossible to imagine a more dramatic and horrifying combination of scientific triumph with political and moral failure than has been shown to the world in the destruction of Hiroshima. From the scientific point of view, the atomic bomb embodies the results of a combination of genius and patience as remarkable as any in the history of mankind.

There is a boundary to men's passions when they act from feeling; none when they are under the influence of imagination.

Lastly, there are Idols which have immigrated into men's minds from the various dogmas of philosophies, and also from wrong laws of demonstration. These I call Idols of the Theater, because in my judgment all the received systems are but so many stage plays, representing worlds of their own creation after an unreal and scenic fashion.

Let no man be ashamed to speak what he is not ashamed to think.

Only the person who has faith in himself is able to be faithful to others.

Is it conceivable to adhere to a religion founded by someone else?

The vitality of thought is in adventure. Ideas won't keep. Something must be done about them. When the idea is new, its custodians have fervor, live for it, and, if need be, die for it.

Without some redistribution of wealth and power, downward mobility and debilitating poverty will continue to drive people into desperate channels. And without principled opposition to xenophobias from above and below, these desperate channels will produce a cold-hearted and mean-spirited America no longer worth fighting for or living in.

Nor is it the irrationality of the form which is taken as characteristic. On the contrary, one overlooks the irrational.

All which a man loves, for which he leaves everything else but that, is his god, thus the glutton and drunkard has for his idol his own flesh, the fornicator has for his idol the harlot and the greedy has for his idol silver and gold, and so the same for every other sinner.

We are reformers in spring and summer; in autumn and winter we stand by the old - reformers in the morning, conservatives at night. Reform is affirmative, conservatism is negative; conservatism goes for comfort, reform for truth.

In a quarrel for earth, turn not to earth.

The mere word 'design' by itself has no consequences and explains nothing. It is the barrenest of principles. The old question of whether there is design is idle. The real question is what is the world, whether or not it have a designer - and that can be revealed only by the study of all nature's particulars.

In the more sophisticated versions of the critics of ideology - that developed by the Frankfurt School, for example - it is not just a question of seeing things (that is, social reality) as they 'really are," of throwing away the distorting spectacles of ideology; the main point is to see how the reality itself cannot reproduce itself without this so-called ideological mystification. The mask is not simply hiding the real state of things; the ideological distortion is written into its very essence... the moment we see it 'as it really is,' this being dissolves itself into nothingness or, more precisely, it changes into another kind of reality. That is why we must avoid simple metaphors of demasking, of throwing away the veils which are supposed to hide the naked reality.

The universe is composed of matter, and, as a system, is sustained by motion. Motion is not a property of matter, and without this motion the solar system could not exist. Were motion a property of matter, that undiscovered and undiscoverable thing, called perpetual motion, would establish itself. It is because motion is not a property of matter, that perpetual motion is an impossibility in the hand of every being, but that of the Creator of motion. When the pretenders to Atheism can produce perpetual motion, and not till then, they may expect to be credited.

Consciousness is nature's nightmare.

Organizations and institutions permit stable expectations to be formed by each member of the group as to the behavior of the other members under specified conditions.

Everything which is demanded is by that fact a good.

The commodities of Europe were almost all new to America, and many of those of America were new to Europe. A new set of exchanges, therefore, began..and which should naturally have proved as advantageous to the new, as it certainly did to the old continent. The savage injustice of the Europeans rendered an event, which ought to have been beneficial to all, ruinous and destructive to several of those unfortunate countries.

Let all the 'free-will' in the world do all it can with all its strength; it will never give rise to a single instance of ability to avoid being hardened if God does not give the Spirit, or of meriting mercy if it is left to its own strength.