He was arrested twice; he was taken in 1922 for a midnight interrogation with Dzerjinsky; Kamenev was also there. ... But Berdyaev did not humiliate himself, he did not beg, he firmly professed the moral and religious principles by virtue of which he did not adhere to the party in power; and not only did they judge that there was no point in putting him on trial, but he was freed. Now there is a man who had a "point of view"!

Even if I could by gradual degrees be transformed into a bat, nothing in my present constitution enables me to imagine what the experiences of such a future stage of myself thus metamorphosed would be like. The best evidence would come from the experience of bats, if we only knew what they were like.

The utmost possible regarding an individual is a statement as to some order of probability about the future. Heisenberg's principle has been seized upon as a basis for wild statements to the effect that the doctrine of arbitrary free will and totally uncaused activity are now scientifically substantiated. Its actual force and significance is generalization of the idea that the individual is a temporal career whose future cannot logically be deduced from its past.

Be charitable before Wealth makes thee covetous.

Opinions differ as to the reasons why he became the futile laborer of the underworld. To begin with, he is accused of a certain levity in regard to the gods. He stole their secrets.

They would receive the same care and attention as those who belong to the establishment. Nor will there be any distinction made between the children of those parents who are deemed the worst, and of those who may be esteemed the best members of society: indeed I would prefer to receive the offspring of the worst, if they shall be sent at an early age; because they really require more of our care and pity and by well-training these, society will be more essentially benefited than if the like attention were paid to those whose parents are educating them in comparatively good habits. On educating children of the poor, and of neighboring communities.

A single part of physics occupies the lives of many men, and often leaves them dying in uncertainty.

This is the value of the Communities; not what they have done, but the revolution which they indicate as on the way.

Laws, like houses, lean on one another.

Love is a God, who cooperates in securing the safety of the city.

That Vulcan gave arrows unto Apollo and Diana the fourth day after their Nativities, according to Gentile Theology, may pass for no blind apprehension of the Creation of the Sun and Moon, in the work of the fourth day.

This art, which I call the art of persuading, and which, properly speaking, is simply the process of perfect methodical proofs, consists of three essential parts: of defining the terms of which we should avail ourselves by clear definitions, of proposing principles of evident axioms to prove the thing in question; and of always mentally substituting in the demonstrations the definition in the place of the thing defined.

Separate an individual from society, and give him an island or a continent to possess, and he cannot acquire personal property. He cannot be rich. So inseparably are the means connected with the end, in all cases, that where the former do not exist the latter cannot be obtained. All accumulation, therefore, of personal property, beyond what a man's own hands produce, is derived to him by living in society; and he owes on every principle of justice, of gratitude, and of civilization, a part of that accumulation back again to society from whence the whole came.

One's language is a spiritual location. It houses your soul. If you were born in America all essential communication, your deepest conversations with yourself, will be in English. ... Your English is the principal instrument of your humanity.

A life devoted to science is therefore a happy life, and its happiness is derived from the very best sources that are open to dwellers on this troubled and passionate planet.

We live together, we act on, and react to, one another; but always and in all circumstances we are by ourselves. The martyrs go hand in hand into the arena; they are crucified alone. Embraced, the lovers desperately try to fuse their insulated ecstacies into a single self-transcendence; in vain. By its very nature every embodied spirit is doomed to suffer and enjoy in solitude.

The rules of logic are to mathematics what those of structure are to architecture.

All testing, all confirmation and disconfirmation of a hypothesis takes place already within a system. And this system is not a more or less arbitrary and doubtful point of departure for all our arguments; no it belongs to the essence of what we call an argument. The system is not so much the point of departure, as the element in which our arguments have their life.

The New Englander is attached to his township because it is strong and independent; he has an interest in it because he shares in its management; he loves it because he has no reason to complain of his lot; he invests his ambition and his future in it; in the restricted sphere within his scope, he learns to rule society; he gets to know those formalities without which freedom can advance only through revolutions, and becoming imbued with their spirit, develops a taste for order, understands the harmony of powers, and in the end accumulates clear, practical ideas about the nature of his duties and the extent of his rights.

To ignore the true God is in fact only half an evil; atheism is worth more than the piety bestowed on mythical gods.

Some words shall herein be capitalised when used, not as vernacular, but as terms defined. Thus an "idea" is the substance of an actual unitary thought or fancy; but "Idea," nearer Plato's idea of ἰδέα, denotes anything whose Being consists in its mere capacity for getting fully represented, regardless of any person's faculty or impotence to represent it.

Dialectical logic undoes the abstractions of formal logic and of transcendental philosophy, but it also denies the concreteness of immediate experience. To the extent to which this experience comes to rest with the things as they appear and happen to be, it is a limited and even false experience. It attains its truth if it has freed itself from the deceptive objectivity which conceals the factors behind the facts - that is, if it understands its world as a historical universe, in which the established facts are the work of the historical practice of man.

The regime which is destroyed by a revolution is almost always an improvement on its immediate predecessor, and experience teaches that the most critical moment for bad governments is the one which witnesses their first steps toward reform.

The first thing that we know about ourselves is our imperfection.

There can be no brotherhood when some nations indulge in previously unheard of luxuries, while others struggle to stave off famine.

But if you say: "How am I to know what he means, when I see nothing but the signs he gives?" then I say: "How is he to know what he means, when he has nothing but the signs either?"

The single spirit doth simultaneously temper the whole together; this is the single soul of all things; all are filled with God.

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

Among these widely differing families of men, the first that attracts attention, the superior in intelligence, in power, and in enjoyment, is the white, or European, the MAN pre-eminently so called, below him appear the Negro and the Indian.

In the history of bourgeois society, legislative reform served to strengthen progressively the rising class till the latter was sufficiently strong to seize political power, to suppress the existing juridical system and to construct itself a new one.

The world is not dialectical -- it is sworn to extremes, not to equilibrium, sworn to radical antagonism, not to reconciliation or synthesis. This is also the principle of evil.

Media, by altering the environment, evoke in us unique ratios of sense perception...When these ratios change, men change.

I do feel visceral revulsion at the burka because for me it is a symbol of the oppression of women.

When evening comes, I return home and enter my study; on the threshold I take off my workday clothes, covered with mud and dirt, and put on the garments of court and palace. Fitted out appropriately, I step inside the venerable courts of the ancients, where, solicitously received by them, I nourish myself on that food that alone is mine and for which I was born; where I am unashamed to converse with them and to question them about the motives for their actions, and they, out of their human kindness, answer me. And for four hours at a time I feel no boredom, I forget all my troubles, I do not dread poverty, and I am not terrified by death. I absorb myself into them completely.

What is Mysticism? Is it not the attempt to draw near to God, not by rites or ceremonies, but by inward disposition? Is it not merely a hard word for " The Kingdom of Heaven is within"? Heaven is neither a place nor a time. There might be a Heaven not only here but now. It is true that sometimes we must sacrifice not only health of body, but health of mind (or, peace) in the interest of God; that is, we must sacrifice Heaven. But "thou shalt be like God for thou shalt see Him as He is": this may be here and now, as well as there and then. And it may be for a time - then lost - then recovered - both here and there, both now and then.

The individual, so far as he suffers from his wrongness and criticizes it, is to that extent consciously beyond it, and in at least possible touch with something higher, if anything higher exist. Along with the wrong part there is thus a better part of him, even though it may be but a most helpless germ. With which part he should identify his real being is by no means obvious at this stage; but when stage 2 (the stage of solution or salvation) arrives, the man identifies his real being with the germinal higher part of himself; and does so in the following way. He becomes conscious that this higher part is coterminous and continuous with a more of the same quality, which is operative in the universe outside of him, and which he can keep in working touch with, and in a fashion get on board of and save himself when all his lower being has gone to pieces in the wreck.

Shakespeare wrote better poetry for not knowing too much; Milton, I think, knew too much finally for the good of his poetry.

When we try to develop and procure benefits for the world with universal love as our standard, then attentive ears and keen eyes will respond in service to one another, then limbs will be strengthened to work for one another, and those who know the Tao will untiringly instruct others. Thus the old and those who have neither wife nor children will have the support and supply to spend their old age with, and the young and weak and orphans will have the care and admonition to grow up in. When universal love is adopted as the standard, then such are the consequent benefits. It is incomprehensible, then, why people should object to universal love when they hear it.

Yet living and dying, honour and dishonour, pain and pleasure, riches and poverty, and so forth are equally the lot of good men and bad. Things like these neither elevate nor degrade; and therefore they are no more good than they are evil.

I take as my example the three notorious words, Humanity, Popularity, and Liberality. When these words are used in speaking to a German who has learnt no language but his own they are to him nothing but a meaningless noise, which has no relationship of sound to remind him of anything he knows already and so takes him completely out of his circle of observation and beyond any observation possible to him. ... Further, if in speaking to the German, instead of the words Popularity [Popularitdt] and Liberality [Liberalitat], I should use the expressions, " striving for favour with the great mob," and " not having the mind of a slave," which is how they must be literally translated, he would, to begin with, not even obtain a clear and vivid sense-image such as was certainly obtained by a Roman of old.

Covetousness, and the desire of having in our possession, and under our dominion, more than we have need of, being the root of all evil, should be early and carefully weeded out, and the contrary quality of a readiness to impart to others, implanted. This should be encourag'd by great commendation and credit, and constantly taking care that he loses nothing by his liberality.

When language is used without true significance, it loses its purpose as a means of communication and becomes an end in itself.

Human beings have faculties more elevated than the animal appetites, and when once made conscious of them, do not regard anything as happiness which does not include their gratification. I do not, indeed, consider the Epicureans to have been by any means faultless in drawing out their scheme of consequences from the utilitarian principle. To do this in any sufficient manner, many Stoic, as well as Christian elements require to be included. But there is no known Epicurean theory of life which does not assign to the pleasures of the intellect, of the feelings and imagination, and of the moral sentiments, a much higher value as pleasures than to those of mere sensation.

The new education must consist essentially in this, that it completely destroys freedom of will in the soil which it undertakes to cultivate, and produces on the contrary strict necessity in the decisions of the will, the opposite being impossible. Such a will can henceforth be relied on with confidence and certainty.

However long Jewish, Christian and Muslim theologians struggle to find multiple meanings in this text, the dominant seems to be this: Abraham's unquestioning willingness to heed gods command to sacrifice the thing he loved most is what qualified him to become the father of what are called still the Abrahamic faiths.

Delay is preferable to error.

Every questioning is a seeking. Every seeking takes its direction beforehand from what is sought. Questioning is a knowing search for beings in their thatness and whatness.

The blame rests with the government. Why do they not put adulterers to death? Then I would not need to give such advice. Between two evils one is always the lesser, in this case allowing the adulterer to remarry in a distant land in order to avoid fornication . . .