Thus the labour of a manufacture adds, generally, to the value of the materials which he works upon, that of his own maintenance, and of his masters profits. The labour of a menial servant, on the contrary, adds to the value of nothing.

Labor is a commodity, like any other, and its price is therefore determined by exactly the same laws that apply to other commodities. In a regime of big industry or of free competition - as we shall see, the two come to the same thing - the price of a commodity is, on the average, always equal to its cost of production. Hence, the price of labor is also equal to the cost of production of labor. But, the costs of production of labor consist of precisely the quantity of means of subsistence necessary to enable the worker to continue working, and to prevent the working class from dying out. The worker will therefore get no more for his labor than is necessary for this purpose; the price of labor, or the wage, will, in other words, be the lowest, the minimum, required for the maintenance of life.

I have no need to take up each thing that wants to throw its cause on us and show that it is occupied only with itself, not with us, only with its good, not with ours. Look at the rest for yourselves. Do truth, freedom, humanity, justice, desire anything else than that you grow enthusiastic and serve them?

Irony limits, finitizes, and circumscribes and thereby yields truth, actuality, content; it disciplines and punishes and thereby yields balance and consistency.

Societies are composed of individuals and are good only insofar as they help individuals to realize their potentialities and to lead a happy and creative life.

Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven.

When you get over an infatuation, to fall for someone ever again seems so inconceivable that you imagine no one, not even a bug, that is not mired in disappointment.

This tendency towards a Christian-European Universal Monarchy has shown itself successively in the several States which could make pretensions to such a dominion, and, since the fall of the Papacy, it has become the sole animating principle of our History. We by no means seek to determine whether this notion of Universal Monarchy has ever been distinctly entertained as a definite plan .... Thus each State either strives to attain this Universal Christian Monarchy, or at least to acquire the power of striving after it;-to maintain the Balance of Power when it is in danger of being disturbed by another; and, in secret, for power, that it may eventually disturb it itself.

The two guides call out to a man early and late. And yet, no, for when remorse calls to a man it is always late. The call to find the way again by seeking out God in the confession of sins is always at the eleventh hour. Whether you are young or old, whether you have sinned much or little, whether you have offended much or neglected much, the guilt makes this call come at the eleventh hour. The inner agitation of the heart understands what remorse insists upon, that the eleventh hour has come. For in the sense of time, the old man's age is the eleventh hour; and the instant of death, the final moment in the eleventh hour. The indolent youth speaks of a long life that lies before him. The indolent old man hopes that his death is still a long way off. But repentance and remorse belong to the eternal in a man.

In every part and corner of our life, to lose oneself is to be a gainer; to forget oneself is to be happy.

I was seeing what Adam had seen on the morning of his creation - the miracle, moment by moment, of naked existence.

Happiness is the proof that time can accommodate eternity.

The more cunning a man is, the less he suspects that he will be caught in a simple thing. The more cunning a man is, the simpler the trap he must be caught in.

The multitude is the real productive force of our social world, whereas Empire is a mere apparatus of capture that lives only off the vitality of the multitude - as Marx would say, a vampire regime of accumulated dead labor that survives only by sucking off the blood of the living.

The same energy of character which renders a man a daring villain would have rendered him useful to society, had that society been well organized.

The most beautiful fate of a physical theory is to point the way to the establishment of a more inclusive theory, in which it lives on as a limiting case.

Merit is a work for the sake of which Christ gives rewards. But no such work is to be found, for Christ gives by promise. Just as if a prince should say to me, "Come to me in my castle, and I will give you a hundred florins." I do a work, certainly, in going to the castle, but the gift is not given me as the reward of my work in going, but because the prince promised it to me.

Logos is the formal cause of the kosmos and all things, responsible for their nature and configuration.

To an atheist all writings tend to atheism: he corrupts the most innocent matter with his own venom.

As to the species of exercise, I advise the gun. While this gives a moderate exercise to the body, it gives boldness, enterprise, and independence to the mind. Games played with the ball, and others of that nature, are too violent for the body, and stamp no character on the mind. Let your gun therefore be the constant companion of your walks. Never think of taking a book with you.

To worship to other than one's own ancestral spirits is brown-nosing. If you see what is right and fail to act on it, you lack courage. Variant: To see what is right, and not to do it, is want of courage or of principle.

There are two sides to every question.

The ascription of an unconscious intentional phenomenon to a system implies that the phenomenon is in principle accessible to consciousness. A statement of the author's "connection principle."

There are two types of poor people, those who are poor together and those who are poor alone. The first are the true poor, the others are rich people out of luck.

Jung believed that alchemy is about the transmutation of the mind and the discovery of the self. Inevitably, he saw the male and female elements of the prima materia -- the king and queen of alchemy -- as the animus and anima; this seemed to indicate the (sic) alchemy is about psychological processes.

No man who believes that all is for the best in this suffering world can keep his ethical values unimpaired, since he is always having to find excuses for pain and misery.

Only puny secrets need protection. Big secrets are protected by public incredulity. You can actually dissipate a situation by giving it maximal coverage. As to alarming people, that's done by rumours, not by coverage.

The most important misunderstanding seems to me to lie in a confusion between the human necessities which I consider part of human nature, and the human necessities as they appear as drives, needs, passions, etc., in any given historical period. This division is not very different from Marx's concept of "human nature in general", to be distinguished from "human nature as modified in each historical period". The same distinction exists in Marx when he distinguishes between "constant" or "fixed" drives and "relative" drives. The constant drives "exist under all circumstances and ... can be changed by social conditions only as far as form and direction are concerned". The relative drives "owe their origin only to a certain type of social organization".

Position expresses the poised readiness of the live creature to meet the impact of surrounding forces, to meet so as to endure and persist, to extend or expand through undergoing the very forces that, apart from its response, are indifferent and hostile. Through going out into the environment, position unfolds into volume; through the pressure of environment, mass is retracted into energy of position, and space remains, when matter is contracted, as an opportunity for further action.

There is no more important rule of conduct in the world than this: attach yourself as much as you can to people who are abler than you and yet not so very different that you cannot understand them.

A Dialogue between two Infants in the womb concerning the state of this world, might handsomely illustrate our ignorance of the next, whereof methinks we yet discourse in Plato's Den, and are but Embryon Philosophers.

May not we then confidently pronounce that man happy who realizes complete goodness in action, and is adequately furnished with external goods? Or should we add, that he must also be destined to go on living not for any casual period but throughout a complete lifetime in the same manner, and to die accordingly, because the future is hidden from us, and we conceive happiness as an end, something utterly and absolutely final and complete? If this is so, we shall pronounce those of the living who possess and are destined to go on possessing the good things we have specified to be supremely blessed, though on the human scale of bliss.

Tactically, conceptualism is no doubt the strongest position of the three; for the tired nominalist can lapse into conceptualism and still allay his puritanic conscience with the reflection that he has not quite taken to eating lotus with the Platonists.

Of course, however, the living voice and the intimacy of a common life will help you more than the written word. You must go to the scene of action, first, because men put more faith in their eyes than in their ears, and second, because the way is long if one follows precepts, but short and helpful, if one follows patterns.

Once more I realized to what an extent earthly happiness is made to the measure of man. It is not a rare bird which we must pursue at one moment in heaven, at the next in our minds. Happiness is a domestic bird found in our own courtyards.

The question here is not, "How conscience ought to be guided? For Conscience is its own General and Leader; it is therefore enough that each man have one. What we want to know is, how conscience can be her own Ariadne, and disentangle herself from the mazes even of the most raveled and complicated casuistical theology. Here is an ethical proposition that stands in need of no proof: No Action May At Any Time Be Hazarded On The Uncertainty That Perchance It May Not Be Wrong (Quod dubitas, ne feceris! Pliny - which you doubt, then neither do) Hence the Consciousness, that Any Action I am about to perform is Right, is in itself a most immediate and imperative duty. What actions are right, - what wrong - is a matter for the understanding, not for conscience.

Macbeth's self-justifications were feeble - and his conscience devoured him. Yes, even Iago was a little lamb too. The imagination and the spiritual strength of Shakespeare's evildoers stopped short at a dozen corpses. Because they had no ideology.

Idolatry is a more dangerous crime because it is apt by the authority of Kings & under very specious pretenses to insinuate it self into mankind. Kings being apt to enjoyn the honour of their dead ancestors: & it seeming very plausible to honour the souls of Heroes & Saints & to believe that they can heare us & help us & are mediators between God & man & reside & act principally in the temples & statues dedicated to their honour & memory? And yet this being against the principal part of religion is in scripture condemned & detested above all other crimes. The sin consists first in omitting the service of the true God.

I have been taught that the land should belong to those who till the soil. With all of his deep-seated sympathies with the Arabs, our comrade cannot possibly deny that the Jews in Palestine have tilled the soil. Tens of thousands of them, young and deeply devout idealists, have flocked to Palestine, there to till the soil under the most trying pioneer conditions. They have reclaimed wastelands and have turned them into fertile fields and blooming gardens. Now I do not say that therefore Jews are entitled to more rights than the Arabs, but for an ardent socialist to say that the Jews have no business in Palestine seems to me rather a strange kind of socialism.

I refuse to make money out of my science. My laurel is not for sale like so many bales of cotton.

Religion is to mysticism what popularization is to science. What the mystic finds waiting for him, then, is a humanity which has been prepared to listen to his message by other mystics invisible and present in the religion which is actually taught. Indeed his mysticism itself is imbued with this religion, for such was its starting point. His theology will generally conform to that of the theologians. His intelligence and his imagination will use the teachings of the theologians to express in words what he experiences, and in material images what he sees spiritually. And this he can do easily, since theology has tapped that very current whose source is the mystical. Thus his mysticism is served by religion, against the day when religion becomes enriched by his mysticism. This explains the primary mission which he feels to be entrusted to him, that of an intensifier of religious faith.

In fact, it is as difficult to appropriate the thoughts of others as it is to invent.

When I'm bored, my sense of values goes to sleep. But it's not dead, only asleep. A crisis can wake it up and make the world seem infinitely important and interesting. But what I need to learn is the trick of shaking them awake myself . . . And incidentally, another name for the sense of values is intelligence. A stupid person is a person whose values are narrow.

There is a strong affinity between the forces of empire and a politics of hate that justifies policies of domination and exclusion. So long as people's attention is focused on fear and hatred of foreigners or members of a particular religious group, such as Muslims, they are distracted from organizing to deal with the system of institutional domination and exploitation that is the real source of their insecurity.

Endless brooding over a question undermines you as much as a dull pain.

A person who has been punished is not thereby simply less inclined to behave in a given way; at best, he learns how to avoid punishment.

It is easy to follow in the sacred writings of the Jewish people the development of the religion of fear into the moral religion, which is carried further in the New Testament. The religions of all civilized peoples, especially those of the Orient, are principally moral religions. An important advance in the life of a people is the transformation of the religion of fear into the moral religion. But one must avoid the prejudice that regards the religions of primitive peoples as pure fear religions and those of the civilized races as pure moral religions. All are mixed forms, though the moral element predominates in the higher levels of social life.