I am absolutely prepared to talk about the spiritual life of an electronic computer: to state that it is reflecting or is in a bad mood... The question whether the machine really feels or ponders, or whether it merely looks as though it did, is of course absolutely meaningingless.

It is the courage to make a clean breast of it in the face of every question that distinguishes the philosopher. He must be like Sophocles' Oedipus, who, seeking enlightenment concerning his terrible fate, pursues his indefatigable inquiry even though he divines that appalling horror awaits him in the answer. But most of us carry with us the Jocasta in our hearts, who begs Oedipus, for God's sake, not to inquire further.

I know of nothing more terrible than the poor creatures who have learned too much. Instead of the sound powerful judgement which would probably have grown up if they had learned nothing, their thoughts creep timidly and hypnotically after words, principles and formulae, constantly by the same paths. What they have acquired is a spider's web of thoughts too weak to furnish sure supports, but complicated enough to provide confusion.

It is manifest that every soul has a certain continuity with the soul of the Universe, so that it must be understood to exist and to be included not only there where it liveth and feeleth, but it is also by its essence and substance diffused throughout immensity. The power of each soul is itself somehow present afar in the Universe. It is not mixed, yet is there in some presence.

To desire you to read my book over and mark all the corrections you would wish me to make...would oblige me greatly: I know how much I shall be benefitted and I shall at the same time preserve the pretious right of private judgement for the sake of which our forefathers kicked out the Pope and the Pretender. I believe you to be much more infalliable than the Pope, but as I am a Protestant my conscience makes me scruple to submit to any unscriptural authority.

Ten years on the moon could tell us more about the universe than a thousand years on the earth might be able to.

To sum up the whole, we should say that the aim of the Platonic philosophy was to exalt man into a god. The aim of the Baconian philosophy was to provide man with what he requires while he continues to be man. The aim of the Platonic philosophy was to raise us far above vulgar wants. The aim of the Baconian philosophy was to supply our vulgar wants. The former aim was noble; but the latter was attainable.

No doubt, when modesty was made a virtue, it was a very advantageous thing for the fools, for everybody is expected to speak of himself as if he were one.

Our colleges ought to have lit up in us a lasting relish for the better kind of man, a loss of appetite for mediocrities, and a disgust for cheapjacks. We ought to smell, as it were, the difference of quality in men and their proposals when we enter the world of affairs about us.

Nothing is so galling to a people not broken in from the birth, as a paternal, or, in other words, a meddling government, a government which tells them what to read, and say, and eat, and drink, and wear.

I have here only made a nosegay of culled flowers, and have brought nothing of my own but the thread that ties them together.

Of the life of man the duration is but a point.

Men rush to California and Australia as if the true gold were to be found in that direction; but that is to go to the very opposite extreme to where it lies. They go prospecting farther and farther away from the true lead, and are most unfortunate when they think themselves most successful.

Since it cannot be overlooked by the Doctrine of Knowledge that Actual Knowledge does by no means present itself as a Unity, such as is assumed above but as a multiplicity, there is consequently a second task imposed upon it, - that of setting forth the ground of this apparent Multiplicity. It is of course understood that this ground is not to be derived from any outward source, but must be shown to be contained in the essential Nature of Knowledge itself as such; - and that therefore this problem, although apparently two-fold, is yet but one and the same, - namely, to set forth the essential Nature of Knowledge.

I wanted to offer a supreme model to the man who struggles; I wanted to show him that he must not fear pain, temptation or death - because all three can be conquered, all three have already been conquered.

I asked my guide how it was possible the judicious part of them could suffer such incoherent prating? "We are obliged," said he, "to suffer it, because no one knows, when a brother rises up to hold forth, whether he will be moved by the spirit or by folly. In this uncertainty, we listen patiently to every one. We even allow our women to speak in public; two or three of them are often inspired at the same time, and then a most charming noise is heard in the Lord's house." "You have no priests, then?" said I. "No, no, friend," replied the Quaker; "heaven make us thankful!" Then opening one of the books of their sect, he read the following words in an emphatic tone: "'God forbid we should presume to ordain any one to receive the Holy Spirit on the Lord's day, in exclusion to the rest of the faithful!'

I think myself that we have more machinery of government than is necessary, too many parasites living on the labor of the industrious.

A naturall foole that could never learn by heart the order of numerall words, as one, two, and three, may observe every stroak of the Clock, and nod to it, or say one, one, one; but can never know what houre it strikes.

Keep this thought handy when you feel a bit of rage coming on - it isn't manly to be enraged. Rather, gentleness and civility are more human, and therefore manlier. A real person doesn't give way to anger and discontent, and such a person has strength, courage, and endurance - unlike the angry and complaining. The nearer a man comes to a calm mind, the closer he is to strength.

True Religion does not manifest itself outwardly, and impels man to no course of external conduct which he would not otherwise have adopted, but that it only completes his true In ward Being and Dignity. It is neither an Action, nor an incentive to Action, but a Thought:-it is LIGHT, and the One True Light, which bears within it all Life and all the forms of Life, and pervades their innermost substance. Once arisen, this Light flows on spontaneously forever, spreading itself forth without term or limit;-and it is as idle to bid it shine, as it would be to address such a command to the material sun when it stands in the noon-day heavens. It does this without our bidding; and if it shine not, then has it not arisen. At its uprising, Darkness, and the brood of spectres and phantasms which are born of Darkness, vanish of themselves.

If some great Power would agree to make me always think what is true and do what is right, on condition of being turned into a sort of clock and wound up every morning before I got out of bed, I should instantly close with the offer. The only freedom I care about is the freedom to do right; the freedom to do wrong I am ready to part with on the cheapest terms to any one who will take it of me.

What is called "objectivity," scientific for instance (in which I firmly believe, in a given situation) imposes itself only within a context which is extremely vast, old, firmly established, or rooted in a network of conventions ... and yet which still remains a context.

The fact that the general incidence of leukemia has doubled in the last two decades may be due, partly, to the increasing use of x-rays for numerous purposes. The incidence of leukemia in doctors, who are likely to be so exposed, is twice that of the general public. In radiologists the incidence is ten times greater.

Fire is the most tolerable third party.

If there is one realm in which it is essential to be sublime, it is in wickedness. You spit on a petty thief, but you can't deny a kind of respect for the great criminal.

Zen Buddhism is inspired by a basic trust in the Here, a basic trust in the world.

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.

In reality, the law always contains less than the fact itself, because it does not reproduce the fact as a whole but only in that aspect of it which is important for us, the rest being intentionally or from necessity omitted.

A mother-complex is not got rid of by blindly reducing the mother to human proportions. Besides that we run the risk of dissolving the experience "Mother" into atoms, thus destroying something supremely valuable and throwing away the golden key which a good fairy laid in our cradle. That is why mankind has always instinctively added the pre-existent divine pair to the personal parents-the "god"father and "god"-mother of the newborn child-so that, from sheer unconsciousness or shortsighted rationalism, he should never forget himself so far as to invest his own parents with divinity.

One would have to be as unenlightened as an angel or an idiot to imagine that the human escapade could turn out well.

You may take great comfort from the fact that suffering inwardly for the sake of truth proves abundantly that one loves it and marks one out as being of the elect.

Only he who has measured the dominion of force, and knows how not to respect it, is capable of love and justice.

A great man shows his greatness by the way he treats little men.

You have, dearest Serene, things that can protect tranquility, things that restore it, things that resist creeping escapes. Be it known, however, that none of these things is sufficient for those who hold a feeble matter, unless a constant concern surrounds the slipping mind.

The atheist who affects to reason, and the fanatic who rejects reason, plunge themselves alike into inextricable difficulties. The one perverts the sublime and enlightening study of natural philosophy into a deformity of absurdities by not reasoning to the end. The other loses himself in the obscurity of metaphysical theories, and dishonours the Creator, by treating the study of his works with contempt. The one is a half-rational of whom there is some hope, the other a visionary to whom we must be charitable.

The more we try to wrest ourselves from our ego, the deeper we sink into it.

I wish to suggest that a man may be very industrious, and yet not spend his time well. There is no more fatal blunderer than he who consumes the greater part of his life getting his living. All great enterprises are self-supporting. The poet, for instance, must sustain his body by his poetry, as a steam planing-mill feeds its boilers with the shavings it makes. You must get your living by loving.

It seems clear to me that marriage ought to be constituted by children, and relations not involving children ought to be ignored by the law and treated as indifferent by public opinion. It is only through children that relations cease to be a purely private matter.

The secret of happiness is this: let your interests be as wide as possible, and let your reactions to the things and persons that interest you be as far as possible friendly rather than hostile.

Bach: a scale of tears upon which our desires for God ascend.

It is in this way that all my books have been composed. They were always written at least twice over; a first draft of the entire work was completed to the very end of the subject, then the whole begun again de novo; but incorporating, in the second writing, all sentences and parts of sentences of the old draft, which appeared as suitable to my purpose as anything which I could write in lieu of them. I have found great advantages in this system of double redaction. It combines, better than any other mode of composition, the freshness and vigour of the first conception, with the superior precision and completeness resulting from prolonged thought. In my own case, moreover, I have found that the patience necessary for a careful elaboration of the details of composition and expression, costs much less effort after the entire subject has been once gone through, and the substance of all that I find to say has in some manner, however imperfect, been got upon paper.

The really good music, whether of the East or of the West, cannot be analyzed.

Knowledge is the food of the soul; and we must take care, my friend, that the Sophist does not deceive us when he praises what he sells, like the dealers wholesale or retail who sell the food of the body; for they praise indiscriminately all their goods, without knowing what are really beneficial or hurtful.

Adversity is sometimes hard upon a man; but for one man who can stand prosperity, there are a hundred that will stand adversity. (Often shortened to "can't stand prosperity" as an unknown quote).

In our contemporary social and intellectual plight, it is nothing less than shocking to discover that those persons who claim to have discovered an absolute are usually the same people who also pretend to be superior to the rest. To find people in our day attempting to pass off to the world and recommending to others some nostrum of the absolute which they claim to have discovered is merely a sign of the loss of and the need for intellectual and moral certainty, felt by broad sections of the population who are unable to look life in the face.

The task of the educator is to make the child's spirit pass again where its forefathers have gone, moving rapidly through certain stages but suppressing none of them. In this regard, the history of science must be our guide.

Venerate the martyrs, praise, love, proclaim, honor them. But worship the God of the martyrs.

The fact is that I've never called myself a genius, and I think the term has been cheapened by overuse into meaninglessness. If other people want to call me that, that's their problem.