People have committed suicide because of their failure to realize the passions for love, power, fame, revenge. Cases of suicide because of a lack of sexual satisfaction are virtually nonexistent.

It is in the social sphere, in the realm of politics and economics, that the Will to Order becomes really dangerous.

Socrates reminds us that it is not the same thing, but almost the opposite, to understand religion and to accept it.

We cannot hope to give here a final clarification of the essence of fact, judgement, object, property; this task leads into metaphysical abysses; about these one has to seek advice from men whose name cannot be stated without earning a compassionate smile-e.g.

All state obligations are against the conscience of a Christian: the oath of allegiance, taxes, law proceedings and military service.

When people are friends, they have no need of justice, but when they are just, they need friendship in addition.

With a drunken man do not walk on the road.

Of the eternal incorporeal substance nothing is changed, is formed or deformed, but there always remains only that thing which cannot be a subject of dissolution, since it is not possible that it be a subject of composition, and therefore, either of itself or by accident, it cannot be said to die.

Every archetype is capable of endless development and differentiation. It is therefore possible for it to be more developed or less. In an outward form of religion where all the emphasis is on the outward figure (hence where we are dealing with a more or less complete projection) the archetype is identical with externalized ideas but remains unconscious as a psychic factor. When an unconscious content is replaced by a projected image to that extent, it is cut off from all participation in an influence on the conscious mind. Hence it largely forfeits its own life, because prevented from exerting the formative influence on consciousness natural to it; what is more, it remains in its original form - unchanged, for nothing changes in the unconscious.

To protest about bullfighting in Spain, the eating of dogs in South Korea, or the slaughter of baby seals in Canada while continuing to eat eggs from hens who have spent their lives crammed into cages, or veal from calves who have been deprived of their mothers, their proper diet, and the freedom to lie down with their legs extended, is like denouncing apartheid in South Africa while asking your neighbors not to sell their houses to blacks.

As free constitutions are the strongest supports of governments, social order is the best safeguard of freedom. Liberty has no enemies so pernicious as those misguided friends whose ardour in her cause leads them to outrage the moral sense of mankind, and to arm against her the interests and feelings which are her natural allies. Even the prejudices of nations should be respected.

So to be patriots as not to forget we are gentlemen.

The inner music of things sounds only when you close your eyes.

The process begins with the individual woman's acceptance that American women, without exception, are socialized to be racist, classist and sexist, in varying degrees, and that labeling ourselves feminists does not change the fact that we must consciously work to rid ourselves of the legacy of negative socialization.

The result of toppling tyranny in divided countries is usually civil war and ethnic cleansing.

It is also a study peculiarly adapted to an early stage in the education of philosophical students, since it does not presuppose the slow process of acquiring, by experience and reflection, valuable thoughts of their own.

The same things, therefore, does the Sun communicate to things intelligible, over whom he was appointed by the Good to reign and to command: although these were created and began to exist at the same moment with himself.

I never turned recreant to intellectual culture, or ceased to consider the power and practice of analysis as an essential condition both of individual and of social improvement. But I thought that it had consequences which required to be corrected, by joining other kinds of cultivation with it. The maintenance of a due balance among the faculties, now seemed to me of primary importance. The cultivation of the feelings became one of the cardinal points in my ethical and philosophical creed.

It is more shameful to distrust our friends than to be deceived by them.

I leave Sisyphus at the foot of the mountain! One always finds one's burden again. But Sisyphus teaches the higher fidelity that negates the gods and raises rocks. He too concludes that all is well. This universe henceforth without a master seems to him neither sterile nor futile. Each atom of that stone, each mineral flake of that night filled mountain, in itself forms a world. The struggle itself toward the heights is enough to fill a man's heart. One must imagine Sisyphus happy.

Life is possible only by the deficiencies of our imagination and memory.

Terms must be constructed and appropriated so as to be fitted to enunciate simply and clearly true general propositions.

All vices sink into our whole being, if we do not crush them before they gain a footing; and in like manner these sad, pitiable, and discordant feelings end by feeding upon their own bitterness, until the unhappy mind takes a sort of morbid delight in grief... In like manner, wounds heal easily when the blood is fresh upon them: they can then be cleared out and brought to the surface, and admit of being probed by the finger: when disease has turned them into malignant ulcers, their cure is more difficult.

The wise and virtuous man is at all times willing that his own private interests should be sacrificed to the public interest of his own particular society--that the interests of this order of society be sacrificed to the greater interest of the state. He should therefore he equally willing that all those inferior interests should be sacrificed to the greater society of all sensible and intelligent beings.

For the purpose of acquiring gain, everything else is pushed aside or thrown overboard, for example, as is philosophy by the professors of philosophy.

We are much beholden to Machiavel and others, that write what men do, and not what they ought to do.

One life; a little gleam of Time between two Eternities; no second chance to us for evermore!

The public has yet to see TV as TV. Broadcasters have no awareness of its potential. The movie people are just beginning to get a grasp on film.

This reasonable moderator, and equal piece of justice, Death.

It is not your strength and your natural power that subjects all these people to you. Do not pretend then to rule them by force or to treat them with harshness. Satisfy their reasonable desires; alleviate their necessities; let your pleasure consist in being beneficent; advance them as much as you can, and you will act like the true king of desire.

The outsider, Haller says, is a self-divided man; being self-divided, his chief desire is to be unified. He is selfish as a man with a lifelong raging toothache.

Those who claim to care about the wellbeing of human beings and the preservation of our environment should become vegetarians for that reason alone. They would thereby increase the amount of grain available to feed people elsewhere, reduce pollution, save water and energy, and cease contributing to the clearing of forests; moreover, since a vegetarian diet is cheaper than one based on meat dishes, they would have more money available to devote to famine relief, population control, or whatever social or political cause they thought most urgent. ... when nonvegetarians say that "human problems come first" I cannot help wondering what exactly it is that they are doing for human beings that compels them to continue to support the wasteful, ruthless exploitation of farm animals.

Self-conscious rejection of the absolute is the best way to resist God; thus illusion, the substance of life, is saved.

Nothing proves that we are more than nothing.

A schoolteacher or professor cannot educate individuals, he educates only species.

Those who exalt themselves will be humbled, and those who humble themselves will be exalted.

No one has the audacity to exclaim: "I don't want to do anything!" - we are more indulgent with a murderer than with a mind emancipated from actions.

So, too, in the Vedanta the whole world is seen as the lila and the maya of the Self, the first word meaning "play" and the second having the complex sense of illusion (from the Latin ludere, to play), magic, creative power, art, and measuring-as when one dances or draws a design to a certain measure. From this point of view the universe in general and playing in particular are, in a special sense, "meaningless": that is, they do not-like words and symbols-signify or point to something beyond themselves, just as a Mozart sonata conveys no moral or social message and does not try to suggest the natural sounds of wind, thunder, or birdsong.

How many we know who have fled the sweetness of a tranquil life in their homes, among their friends, to seek the horror of uninhabitable deserts; who have flung themselves into humiliation, degradation, and the contempt of the world, and have enjoyed these and even sought them out.

It is better to risk sparing a guilty person than to condemn an innocent one.

There is but one unconditional commandment, which is that we should seek incessantly, with fear and trembling, so to vote and to act as to bring about the very largest total universe of good which we can see. Abstract rules indeed can help; but they help the less in proportion as our intuitions are more piercing, and our vocation is the stronger for the moral life. For every real dilemma is in literal strictness a unique situation; and the exact combination of ideals realized and ideals disappointed which each decision creates is always a universe without a precedent, and for which no adequate previous rule exists.

What is exalted among men is an abomination in the sight of God.

War is a quarrel between two thieves too cowardly to fight their own battle; therefore they take boys from one village and another village, stick them into uniforms, equip them with guns, and let them loose like wild beasts against each other.

Violence as a tool is already operating in the world before anyone takes it up: that fact alone neither justifies nor discounts the use of the tool. What seems most important, however, is that the tool is already part of a practice, presupposing a world conducive to its use; that the use of the tool builds or rebuilds a specific kind of world, activating a sedimented legacy of use. When any of us commit acts of violence, we are, in and through those acts, building a more violent world.

Truth, Goodness, Beauty - those celestial thrins, Continually are born; e'en now the Universe, With thousand throats, and eke with greener smiles, Its joy confesses at their recent birth.

It is very strange that men should deny a creator and yet attribute to themselves the power of creating eels.

What anger is has been sufficiently explained. The difference between it and irascibility is evident: it is the same as that between a drunken man and a drunkard; between a frightened man and a coward. It is possible for an angry man not to be irascible; an irascible man may sometimes not be angry. I shall omit the other varieties of anger, which the Greeks distinguish by various names, because we have no distinctive words for them in our language, although we call men bitter and harsh, and also peevish, frantic, clamorous, surly and fierce: all of which are different forms of irascibility.