You can tell the character of every man when you see how he gives and receives praise.

Secondary Qualities are not 'extended' but 'intensive'; their effects are not augmented by addition of parts, but by increased operation of the medium. Hence they are not measured directly, but by 'scales'; not by 'units', but by 'degrees'.

To which we may add this other Aristotelian consideration, that he who confers a benefit on any one loves him better than he is beloved by him again.

That chastity of honour which felt a stain like a wound.

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.

I saw men go up and down, In the country and the town, With this tablet on their neck,- 'Judgement and a judge we seek.' Not to monarchs they repair, Nor to learned jurist's chair; But they hurry to their peers, To their kinsfolk and their dears; Louder than with speech they pray,- 'What am I? companion, say.'

Every man may claim the fullest liberty to exercise his faculties compatible with the possession of like liberties by every other man.

Amid this life based on coercion, one and the same thought constantly emerged among different nations, namely, that in every individual a spiritual element is manifested that gives life to all that exists, and that this spiritual element strives to unite with everything of a like nature to itself, and attains this aim through love.

In order to be exercised, the intelligence requires to be free to express itself without control by any authority. There must therefore be a domain of pure intellectual research, separate but accessible to all, where no authority intervenes. The human soul has need of some solitude and privacy and also of some social life.The human soul has need of both personal property and collective property.

It is imperative that we should not pare down the meaning of a dream to fit some narrow doctrine. ... No language exists that cannot be misused. It is hard to realize how badly we are fooled by the abuse of ideas, it even seems as if the unconscious had a way of strangling the physician in the coils of his own theory. p 11; this was originally listed here in a somewhat misleading form combining it with another statement on the interpretations of dreams on p. 14: No language exists that cannot be misused ... Every Interpretation is hypothetical, for it is a mere attempt to read an unfamiliar text.

Into the same rivers we step and do not step, we are and are not.

She has forgotten speech and language and the restlessness of thoughts, has forgotten what is even greater restlessness, this self, has forgotten herself-she, the lost woman, who is now lost in her Savior, who, lost in him, rests at his feet-like a picture. He speaks about her; he says: Her many sins are forgiven her, because she loved much. Although she is present, it is almost as if she were absent; it is almost as if he changed her into a picture, a parable.

Whenever a nation is converted to Christianity, its Christianity, in practice, must be largely converted to paganism.

In all philosophic theory there is an ultimate which is actual in virtue of its accidents. It is only then capable of characterization through its accidental embodiments, and apart from these accidents is devoid of actuality. In the philosophy of organism this ultimate is termed creativity; and [[God] is its primordial, non-temporal accident. In monistic philosophies, Spinoza's or absolute idealism, this ultimate is God, who is also equivalently termed The Absolute. In such monistic schemes, the ultimate is illegitimately allowed a final, eminent reality, beyond that ascribed to any of its accidents. In this general position the philosophy of organism seems to approximate more to some strains of Indian, or Chinese, thought, than to western Asiatic, or European, thought. One side makes process ultimate; the other side makes fact ultimate.

Before a science can develop principles, it must possess concepts. Before a law of gravitation could be formulated, it was necessary to have the notions of "acceleration" and "weight."

We can only learn to love by loving.

The more one has suffered, the less one demands. To protest is a sign one has traversed no hell.

You have to study a great deal to know a little.

Two things fill the mind with ever-increasing wonder and awe, the more often and the more intensely the mind of thought is drawn to them: the starry heavens above me and the moral law within me.

Jesus is too colossal for the pen of phrasemongers, however artful. No man can dispose of Christianity with a bon mot.

Change is one thing, progress is another.

The man that does not know himself not to be at the mercy of other men, that does not feel that he is invulnerable to all the vicissitudes of fortune, is incapable of a constant and inflexible virtue.

Whoever finishes a revolution only halfway, digs his own grave.

We know very well that we are only allowed to go on eating our dinner, to finish seeing the new play, or to enjoy to the end the ball, the Christmas fete, the promenade, the races or, the hunt, thanks to the policeman's revolver or the soldier's rifle, which will shoot down the famished outcast who has been robbed of his share, and who looks round the corner with covetous eyes at our pleasures, ready to interrupt them instantly, were not policeman and soldier there prepared to run up at our first call for help.

If the immediate creator of the universe be he who is proclaimed by Moses, then we hold nobler beliefs concerning him, inasmuch as we consider him to be the master of all things in general, but that there are besides national gods who are subordinate to him and are like viceroys of a king, each administering separately his own province; and, moreover, we do not make him the sectional rival of the gods whose station is subordinate to his. But if Moses first pays honour to a sectional god, and then makes the lordship of the whole universe contrast with his power, then it is better to believe as we do, and to recognise the God of the All, though not without apprehending also the God of Moses; this is better, I say, than to honour one who has been assigned the lordship over a very small portion, instead of the creator of all things.

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.

Enough of this miserable, whining life. Stop monkeying around! Why are you troubled? What's new here? What's so confounding? The one responsible? Take a good look. Or just the matter itself? Then look at that. There's nothing else to look at. And as far as the gods go, by now you could try being more straightforward and kind. It's the same, whether you've examined these things for a hundred years, or only three.

Whatever happens at all happens as it should; you will find this true, if you watch narrowly.

To resist him that is set in authority is evil. .

From whence are these "rights of individuals" derived, and why should we care? Unless we presume the existence of some greater power that determines what is good, isn't it arbitrary to posit that human survival is more important than private property rights, an equally artificially construed concept? Isn't it arbitrary to assume that some sort of equality is preferable to a system where, say, the poor are assumed to have bad karma? If these 'rights of individuals' are derived only from shared humanity, then do 'individuals' (a thoroughly meaningless term, by the way), begin to lose them when they act inhumanely? And isn't it totally arbitrary to grant rights to humans rather than other creatures anyway?

We are accustomed to speak of ideas as reproduced, as passed from mind to mind, as similar or dissimilar to one another, and, in short, as if they were substantial things; nor can any reasonable objection be raised to such expressions. But taking the word "idea" in the sense of an event in an individual consciousness, it is clear that an idea once past is gone forever, and any supposed recurrence of it is another idea. These two ideas are not present in the same state of consciousness, and therefore cannot possibly be compared.

Hatred is a feeling which leads to the extinction of values.

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.

I am responsible for everything ... except for my very responsibility, for I am not the foundation of my being. Therefore everything takes place as if I were compelled to be responsible. I am abandoned in the world ... in the sense that I find myself suddenly alone and without help, engaged in a world for which I bear the whole responsibility without being able, whatever I do, to tear myself away from this responsibility for an instant.

Constitutional freedom, as the right of every citizen to have to obey no other law than that to which he has given his consent or approval.

If he is not Nature herself, he is certainly the nature of Nature, and is the soul of the Soul of the world, if he is not the soul herself.

Philosophy is by its nature something esoteric, neither made for the mob nor capable of being prepared for the mob.

I considerd a general War against Jacobins and Jacobinism, as the only possible chance of saving Europe, (and England as included in Europe) from a truly frightful revolution. ... It is my Protest against the delusion, by which some have been taught to look upon this Jacobin contest at home as an ordinary party squabble about place or Patronage; and to regard this Jacobin War abroad as a common War about Trade, or Territorial Boundaries, or about a political Balance of power among Rival or jealous States.

By freedom he meant a condition in which men were not prevented from choosing both the object and the manner of their worship. For him only a society in which this condition was realised could be called fully human. Its realisation was an ideal which Mill regarded as more precious than life itself.

I see not the shadow of a reason to conclude that their [the sexes'] virtues should differ in respect to their nature. In fact, how can they, if virtue has only one eternal standard? I must therefore, if I reason consequentially, as strenuously maintain that they must have the same simple direction as that there is a God.

For my part, I travel not to go anywhere, but to go. I travel for travel's sake. The great affair is to move.

I do not accept any absolute formulas for living. No preconceived code can see ahead to everything that can happen in a man's life. As we live, we grow and our beliefs change. They must change. So I think we should live with this constant discovery. We should be open to this adventure in heightened awareness of living. We should stake our whole existence on our willingness to explore and experience.

The way to true mysticism leads up through rational thought to deep experience of the world and of our will-to-live. We must all venture once more to be "thinkers," so as to reach mysticism, which is the only direct and the only profound world-view. We must all wander in the field of knowledge to the point where knowledge passes over into experience of the world. We must all, through thought, become religious.This rational thought must become the prevailing force among us, for all the valuable ideas that we need develop out of it. In no other fire than that of the mysticism of reverence for life can the broken sword of idealism be forged anew.

The 'Enlightenment', which discovered the liberties, also invented the disciplines.

I have gathered a posy of other men's flowers, and nothing but the thread that binds them is mine own.

If you tried to doubt everything you would not get as far as doubting anything. The game of doubting itself presupposes certainty.