It is a sign of wisdom to be able to use parrhesia without falling into the garrulousness of athuroglossos... One of the problems... how to distinguish that which must be said from that which should be kept silent.

Some day you will be old enough to start reading fairy tales again.

Men are not allowed to think freely about chemistry and biology: why should they be allowed to think freely about political philosophy?

But it is better to assume principles less in number and finite, as Empedocles makes them to be. All philosophers... make principles to be contraries... (for Parmenides makes principles to be hot and cold, and these he demominates fire and earth) as those who introduce as principles the rare and the dense. But Democritus makes the principles to be the solid and the void; of which the former, he says, has the relation of being, and the latter of non-being. ...it is necessary that principles should be neither produced from each other, nor from other things; and that from these all things should be generated. But these requisites are inherent in the first contraries: for, because they are first, they are not from other things; and because they are contraries, they are not from each other.

Courtiers don't take wagers against the king's skill.

Nothing made a happy slave, but a degraded man. In proportion as the mind grew callous to its degradation, and all sense of manly pride was lost, the slave felt comfort. In fact, he was no longer a man. If he were to define a man, he would say with Shakspeare,"Man is a being, holding large discourse,Looking before and after."A slave was incapable of either looking before or after.

Men being, as has been said, by nature, all free, equal and independent, no one can be put out of this estate, and subjected to the political power of another, without his own consent.

Philosophy, as I understand the word, is a positive theoretical science, and a science in an early stage of development. As such it has no more to do with belief than any other science. Indeed, I am bound to confess that it is at present in so unsettled a condition, that if the ordinary theorems of molecular physics and of archaeology are but the ghosts of beliefs, then to my mind, the doctrines of the philosophers are little better than the ghosts of ghosts. I know this is an extremely heretical opinion.

Poetry is the universal art of the spirit which has become free in itself and which is not tied down for its realization to external sensuous material; instead, it launches out exclusively in the inner space and the inner time of ideas and feelings.

To suffer is the great modality of taking the world seriously.

No one can be perfectly free till all are free; no one can be perfectly moral till all are moral; no one can be perfectly happy till all are happy.

The greatest danger, that of losing one's own self, may pass off as quietly as if it were nothing; every other loss, that of an arm, a leg, five dollars, a wife etc., is sure to be noticed.

The ancients, even though they believed in destiny, believed primarily in nature, in which they participated wholeheartedly. To rebel against nature amounted to rebelling against oneself.

The deepest and most organic death is death in solitude, when even light becomes a principle of death. In such moments you will be severed from life, from love, smiles, friends and even from death. And you will ask yourself if there is anything besides the nothingness of the world and your own nothingness.

If we allow them any influence in our conscience, they become the cloak of evil, heresies and blasphemies.

Your comments on the Cuban crisis are, to me, utterly amazing. You say that the way the solution was arrived at was that 'the Russians discontinued their suicidal policy; and President Kennedy by his resolution and farsightedness saved the world'. This seems to me a complete reversal of the truth. Russia and America had policies leading directly to nuclear war. Khrushchev, when he saw the danger, abandoned his policy. Kennedy did not. It was Khrushchev who allowed the human race to continue, not Kennedy.

The second half of a man's life is made up of nothing but the habits he has acquired during the first half.

Whatever crushes individuality is despotism, by whatever name it may be called, and whether it professes to be enforcing the will of God or the injunctions of men.

It is a want of feeling to talk of priests and bells while so many infants are perishing in the hospitals, and aged and infirm poor in the streets, from the want of necessaries.

Our blight is ideologies - they are the long-expected Antichrist!

The best and greatest winning is a true friend; and the greatest loss is the loss of time.

There can be no doubt that the Virgin Mary is in heaven. How it happened we do not know.

Yes, if you happen to be interested in philosophy and good at it, but not otherwise - but so does bricklaying. Anything you're good at contributes to happiness. When asked "Does philosophy contribute to happiness?"

All is riddle, and the key to a riddle is another riddle.

Asked where he came from, he said, "I am a citizen of the world."

The instinctive foundation of the intellectual life is curiosity, which is found among animals in its elementary forms. Intelligence demands an alert curiosity, but it must be of a certain kind. The sort that leads village neighbours to try to peer through curtains after dark has no very high value. The widespread interest in gossip is inspired, not by a love of knowledge but by malice: no one gossips about other people's secret virtues, but only about their secret vices. Accordingly most gossip is untrue, but care is taken not to verify it. Our neighbour's sins, like the consolations of religion, are so agreeable that we do not stop to scrutinise the evidence closely.

First, what do we mean by anguish? The existentialist frankly states that man is in anguish. His meaning is as follows-When a man commits himself to anything, fully realizing that he is not only choosing what he will be, but is thereby at the same time a legislator deciding for the whole of mankind-in such a moment a man cannot escape from the sense of complete and profound responsibility.

If you try to imagine, as nearly as you can, what an amount of misery, pain and suffering of every kind the sun shines upon in its course, you will admit that it would be much better if, on the earth as little as on the moon, the sun were able to call forth the phenomena of life; and if, here as there, the surface were still in a crystalline state.

Every one is familiar with the phenomenon of feeling more or less alive on different days. Every one knows on any given day that there are energies slumbering in him which the incitements of that day do not call forth, but which he might display if these were greater. Most of us feel as if we lived habitually with a sort of cloud weighing on us, below our highest notch of clearness in discernment, sureness in reasoning, or firmness in deciding. Compared with what we ought to be, we are only half-awake. Our fires are damped, our drafts are checked. We are making use of only a small part of our possible mental and physical resources.

In actions of enthusiasm, this drawback appears: but in those lower activities, which have no higher aim than to make us more comfortable and more cowardly, in actions of cunning, actions that steal and lie, actions that divorce the speculative from the practical faculty, and put a ban on reason and sentiment, there is nothing else but drawback and negation.

Your vision will become clear only when you can look into your own heart. Without, everything seems discordant; only within does it coalesce into unity. Who looks outside dreams; who looks inside awakes.

It is justice, not charity, that is wanting in the world.

For an author to write as he speaks is just as reprehensible as the opposite fault, to speak as he writes; for this gives a pedantic effect to what he says, and at the same time makes him hardly intelligible.

Like great works, deep feelings always mean more than they are conscious of saying.

In doing Good, I lose myself in Being, I abandon my particularity, I become a universal subject.

No fixed capital can yield any revenue but by means of a circulating capital.

Is there in the whole world a being who would have the right to forgive and could forgive? I don't want harmony. From love for humanity I don't want it. I would rather be left with the unavenged suffering. I would rather remain with my unavenged suffering and unsatisfied indignation, even if I were wrong. Besides, too high a price is asked for harmony; it's beyond our means to pay so much to enter on it. And so I hasten to give back my entrance ticket, and if I am an honest man I am bound to give it back as soon as possible. And that I am doing. It's not God that I don't accept, Alyosha, only I most respectfully return him the ticket.

Man is a sun and his senses are the planets.

Poetry is one of the destinies of speech.... One would say that the poetic image, in its newness, opens a future to language.

I have distinctly announced the grounds upon which I regard the Apostle John as the only teacher of true Christianity:-namely, that the Apostle Paul and his party, as the authors of the opposite system of Christianity, remained half Jews, and left unaltered the fundamental error of Judaism as well as of Heathenism, which we must afterwards notice. For the present the following may be enough: -It is only with John that the philosopher can deal, for he alone has respect for Reason, and appeals to that evidence which alone has weight with the philosopher-the internal. "If any man will do the will of him that sent me, he shall know of the doctrine, whether it be of God." But this Will of God, accord ing to John, is, that we should truly believe in God, and in Jesus Christ whom he hath sent. The other promulgators of Christianity, however, rely upon the external evidence of Miracle, which, to us at least, proves nothing.

It is the common wonder of all men, how among so many million of faces there should be none alike.

As image and apprehension are in an organic unity, so, for a Christian, are human body and human soul.

The liar is a person who uses the valid designations, the words, in order to make something which is unreal appear to be real. He says, for example, "I am rich," when the proper designation for his condition would be "poor." He misuses fixed conventions by means of arbitrary substitutions or even reversals of names. If he does this in a selfish and moreover harmful manner, society will cease to trust him and will thereby exclude him. What men avoid by excluding the liar is not so much being defrauded as it is being harmed by means of fraud. Thus, even at this stage, what they hate is basically not deception itself, but rather the unpleasant, hated consequences of certain sorts of deception. It is in a similarly restricted sense that man now wants nothing but truth: he desires the pleasant, life-preserving consequences of truth. He is indifferent toward pure knowledge which has no consequences; toward those truths which are possibly harmful and destructive he is even hostilely inclined.

Live as long as you please, you will strike nothing off the time you will have to spend dead.

I feel like that intellectual but plain-looking lady who was warmly complimented on her beauty. In accepting his Nobel Prize, in December 1950; Russell denied that he had contributed anything in particular to literature.

Some decent regulated pre-eminence, some preference (not exclusive appropriation) given to birth, is neither unnatural, nor unjust, nor impolitic.

Eternity is absence.

I am enraptured by Hindu philosophy, whose essential endeavor is to surmount the self; and everything I do, everything I think is only myself and the selfs humiliations.

The essence of the Liberal outlook lies not in what opinions are held, but in how they are held: instead of being held dogmatically, they are held tentatively, and with a consciousness that new evidence may at any moment lead to their abandonment.