Science is the knowledge of many, orderly and methodically digested and arranged, so as to become attainable by one.

We cannot hope to be secure when our government has declared, by its readiness "to act alone," its willingness to be everybody's enemy.

For man seeketh in society comfort, use, and protection: and they be three wisdoms of divers natures, which do often sever: wisdom of the behaviour, wisdom of business, and wisdom of state.

But the wise man is fortified against all inroads; he is alert; he will not retreat before the attack of poverty, or of sorrow, or of disgrace, or of pain. He will walk undaunted both against them and among them.

I will argue that in the literal sense the programmed computer understands what the car and the adding machine understand, namely, exactly nothing.

"Then those people are right who say that Heaven and Hell are only states of mind?" "Hush," he said sternly. "Do not blaspheme. Hell is a state of mind - ye never said a truer word. And every state of mind, left to itself, every shutting up of the creature within the dungeon of its own mind - is, in the end, Hell. But Heaven is not a state of mind. Heaven is reality itself. All that is fully real is Heavenly."

I do not know, my listener, what your crime, your guilt, your sins are, but surely we are all more or less of the guilt of loving only little. Take comfort, then, in these words just as I take comfort in them.

No matter how honest scientists think they are, they are still influenced by various unconscious assumptions that prevent them from attaining true objectivity. Expressed in a sentence, Fort's principle goes something like this: People with a psychological need to believe in marvels are no more prejudiced and gullible than people with a psychological need not to believe in marvels.

You should hammer your iron when it is glowing hot.

All those movements which took place in the fifteenth and sixteenth centuries and which had the Reformation as their main expression and result should be analyzed as a great crisis of the Western experience of subjectivity and a revolt against the kind of religious and moral power which gave form, during the Middle Ages, to this subjectivity. The need to take a direct part in spiritual life, in the work of salvation, in the truth which lies in the Book-all that was a struggle for a new subjectivity.

The teaching of my philosophy... that our whole existence is something which had better not have been, and that to disown and disclaim it is the highest wisdom.

Never express yourself more clearly than you are able to think.

Neither art nor wisdom may be attained without learning.

We need a science to save us from science.

"It is nothing-a trifling matter at most; keep a stout heart and it will soon cease"; then in thinking it slight, you will make it slight. Everything depends on opinion; ambition, luxury, greed, hark back to opinion. It is according to opinion that we suffer.

Again and again our foe, religion, has given birth to deeds sinful and unholy.

You are in the same manner surrounded with a small circle of persons... full of desire. They demand of you the benefits of desire... You are therefore properly the king of desire. ...equal in this to the greatest kings of the earth... It is desire that constitutes their power; that is, the possession of things that men covet.

Jesus Christ raised women above the condition of mere slaves, mere ministers to the passions of the man, raised them by His sympathy, to be Ministers of God. He gave them moral activity. But the Age, the World, Humanity, must give them the means to exercise this moral activity, must give them intellectual cultivation, spheres of action.

[Successful meditation brings about realizations:] That we are no longer this poor little stranger and afraid in a world it never made. But that you are this universe and you are creating it in every moment... Because you see it starts now, it didn't begin in the past, there was no past. See, if the universe began in the past when that happened it was now; see, but it's still now - and the universe is still beginning now, and it's trailing off like the wake of a ship from now, and that wake fades out so does the past. You can look back there to explain things, but the explanation disappears. You'll never find it there. ... Things are not explained by the past, they are explained by what Happens Now. That Creates the past, and it begins here... That's the birth of responsibility.

But Zarathustra made it clear in which direction the answer lay; it is towards the artist-psychologist, the intuitional thinker. There are very few such men in the world's literature; the great artists are not thinkers, the great thinkers are seldom artists.

Waste not the remnant of thy life in those imaginations touching other folk, whereby thou contributest not to the common weal.

Resignation' is a keynote in Comte's writings, deriving directly from assent to invariable social laws. 'True resignation, that is, a disposition to endure necessary evils steadfastly and without any hope of compensation therefore, can result only from a profound feeling for the invariable laws that govern the variety of natural phenomena.

Suppose we try to locate the cause of disorder, we shall find it lies in the want of mutual love.

Love is a severe critic. Hate can pardon more than love.

...that to expect a bad person not to harm others is like expecting fig trees not to secrete juice, babies not to cry, horses not to neigh-the inevitable not to happen.

Natural religion supplies still all the facts which are disguised under the dogma of popular creeds. The progress of religion is steadily to its identity with morals.

Once we can see how this question of freedom of the will has been vitiated by post-romantic philosophy, with its inbuilt tendency to laziness and boredom, we can also see how it came about that existentialism found itself in a hole of its own digging, and how the philosophical developments since then have amounted to walking in circles round that hole.

No one can flatter himself that he is immune to the spirit of his own epoch, or even that he possesses a full understanding of it. Irrespective of our conscious convictions, each one of us, without exception, being a particle of the general mass, is somewhere attached to, colored by, or even undermined by the spirit which goes through the mass. Freedom stretches only as far as the limits of our consciousness.

We are observing ourselves being observed by the painter, and made visible to his eyes by the same light that enables us to see him. And just as we are about to apprehend ourselves, transcribed by his hand as though in a mirror, we find that we can in fact apprehend nothing of that mirror but its lusterless back. The other side of a psyche.

If we remembered everything, we should on most occasions be as ill off as if we remembered nothing. It would take as long for us to recall a space of time as it took the original time to elapse, and we should never get ahead with our thinking. All recollected times undergo, accordingly, what M. Ribot calls foreshortening; and this foreshortening is due to the omission of an enormous number of the facts which filled them.

In physical reality one cause does not produce a given effect, but a multitude of distinct causes contribute to produce it, without our having any means of discriminating the part of each of them. ...Causes which have produced a certain effect will never be reproduced except approximately.

At that moment he knew what his mother was thinking, and that she loved him. But he knew, too, that to love someone means relatively little; or, rather, that love is never wrong enough to find the word befitting it.

Every man takes the limits of his own field of vision for the limits of the world.

I live in the Managerial Age, in a world of "Admin." The greatest evil is not now done in those sordid "dens of crime" that Dickens loved to paint. It is not done even in concentration camps and labour camps. In those we see its final result. But it is conceived and ordered (moved, seconded, carried, and minuted) in clean, carpeted, warmed, and well-lighted offices, by quiet men with white collars and cut fingernails and smooth-shaven cheeks who do not need to raise their voice. Hence, naturally enough, my symbol for Hell is something like the bureaucracy of a police state or the offices of a thoroughly nasty business concern.

Ethics increases the range of what it is about ourselves that we can will-extending it from our actions to the motives and character traits and dispositions from which they arise. We want to be able to will the sources of our actions down to the very bottom.

Knighthood, instead, appeared as a superterritorial and supernational community in which its members, who were consecrated to military priesthood, no longer had a homeland and thus were bound by faithfulness not to people but, on the one hand, to an ethics that had as its fundamental values honor, truth, courage, and loyalty and, on the other hand, to a spiritual authority of a universal type, which was essentially that of the Empire.

"Although," said he [Cato], "all the world has fallen under one man's sway, although Caesar's legions guard the land, his fleets the sea, and Caesar's troops beset the city gates, yet Cato has a way of escape; with one single hand he will open a wide path to freedom. This sword, unstained and blameless even in civil war, shall at last do good and noble service: the freedom which it could not give to his country it shall give to Cato!

An appeal to men's self-sacrificing disposition and self-renouncing love ought at least to have lost its seductive plausibility when, after an activity of thousands of years, it has left nothing behind but the - misery of today. Why then still fruitlessly expect self-sacrifice to bring us better times? Why not rather hope for them from usurpation? Salvation comes no longer from the giver, the bestower, the loving one, but from the taker, the appropriator (usurper), the owner. Communism, and, consciously, egoism-reviling humanism, still count on love.

All things are the same,-familiar in enterprise, momentary in endurance, coarse in substance. All things now are as they were in the day of those whom we have buried.

Though thou loved her as thyself, As a self of purer clay, Tho' her parting dims the day, Stealing grace from all alive, Heartily know, When half-gods go, The gods arrive.

For the state it is indispensable that nobody have an own will; if one had, the state would have to exclude (lock up, banish, etc.) this one; if all had, they would do away with the state. (...) The own will of me is the state's destroyer; it is therefore denounced by the state as 'self-will'. Own will and the state are powers in deadly hostility, between which no 'perpetual peace' is possible. As long as the state asserts itself, it represents own will, its ever-hostile opponent, as unreasonable, evil; and the latter lets itself be talked into believing this.

I am not concerned that I have no place; I am concerned how I may fit myself for one. I am not concerned that I am not known; I seek to be worthy to be known.

But there has also been the rise of populist movements within existing liberal democracies, and particularly within the United States and Britain, which were... the leaders of the neoliberal revolution... in the 1980s...

Fate is not in man but around him.

The move from a structuralist account in which capital is understood to structure social relations in relatively homologous ways to a view of hegemony in which power relations are subject to repetition, convergence, and rearticulation brought the question of temporality into the thinking of structure, and marked a shift from a form of Althusserian theory that takes structural totalities as theoretical objects to one in which the insights into the contingent possibility of structure inaugurate a renewed conception of hegemony as bound up with the contingent sites and strategies of the rearticulation of power.