By virtue of depression, we recall those misdeeds we buried in the depths of our memory. Depression exhumes our shames.

We may treat of the Soul as in the body whether it be set above it or actually within it since the association of the two constitutes the one thing called the living organism, the Animate. Now from this relation, from the Soul using the body as an instrument, it does not follow that the Soul must share the body's experiences: a man does not himself feel all the experiences of the tools with which he is working.

Young man! Deny yourself satisfaction (of amusement, of debauchery, of love, etc.), not with the Stoical intention of complete abstinence, but with the refined Epicurean intention of having in view an ever-growing pleasure. This stinginess with the cash of your vital urge makes you definitely richer through the postponement of pleasure, even if you should, for the most part, renounce the indulgence of it until the end of your life. The awareness of having pleasure under your control is, like everything idealistic, more fruitful and more abundant than everything that satisfies the sense through indulgence because it is thereby simultaneously consumed and consequently lost from the aggregate of totality.

There is a divergence between private and social accounting that the market fails to register. One essential task of law and government is to institute the necessary conditions.

Parmenides: Whatever the subject of your hypothesis, if you suppose that it is or is not, or that it experiences any other affection, you must consider what happens to it and to any other particular things you may choose, and to a greater number and to all in the same way; and you must consider other things in relation to themselves and to anything else you may choose in any instance, whether you suppose that the subject of your hypothesis exists or does not exist, if you are to train yourself completely to see the truth perfectly.

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.

To become god is merely to be free on this earth, not to serve an immortal being.

And what is it in us that is mellowed by civilization? All it does, I'd say, is to develop in man a capacity to feel a greater variety of sensations. And nothing, absolutely nothing else. And through this development, man will yet learn how to enjoy bloodshed. Why, it has already happened....Civilization has made man, if not always more bloodthirsty, at least more viciously, more horribly bloodthirsty.

Bats ... present a range of activity and a sensory apparatus so different from ours that the problem I want to pose is exceptionally vivid (though it certainly could be raised with other species). Even without the benefit of philosophical reflection, anyone who has spent some time in an enclosed space with an excited bat knows what it is to encounter a fundamentally alien form of life.

The decisions of law courts should never be printed: in the long run, they form a counterauthority to the law.

The poor maidservant who used to say that she only believed in God when she had a toothache puts all theologians to shame.

There are two laws discrete Not reconciled, Law for man, and law for thing.

The ancient Romans built their greatest masterpieces of architecture for wild beasts to fight in.

Cultivate that kind of knowledge which enables us to discover for ourselves in case of need that which others have to read or be told of.

We understand God by everything in ourselves that is fragmentary, incomplete, and inopportune.

We have busied ourselves and contented ourselves long enough with speaking and writing; now at last we demand that the word become flesh, the spirit matter; we are as sick of political as we are of philosophical idealism; we are determined to become political materialists.

As iron is eaten away by rust, so the envious are consumed by their own passion.

States are doomed when they are unable to distinguish good men from bad.

The military mind remains unparalleled as a vehicle of creative stupidity.

Existentialism is nothing else but an attempt to draw the full conclusions from a consistently atheistic position. Its intention is not in the least that of plunging men into despair. And if by despair one means as the Christians do - any attitude of unbelief, the despair of the existentialists is something different. Existentialism is not atheist in the sense that it would exhaust itself in demonstrations of the non-existence of God. It declares, rather, that even if God existed that would make no difference from its point of view. Not that we believe God does exist, but we think that the real problem is not that of His existence; what man needs is to find himself again and to understand that nothing can save him from himself, not even a valid proof of the existence of God. In this sense existentialism is optimistic. It is a doctrine of action, and it is only by self-deception, by confining their own despair with ours that Christians can describe us as without hope.

Science seems to be at war with itself.... Naive realism leads to physics, and physics, if true, shows naive realism to be false. Therefore naive realism, if true, is false; therefore it is false.

We are so captivated by and entangled in our subjective consciousness that we have forgotten the age-old fact that God speaks chiefly through dreams and visions.

For the trouble with lying and deceiving is that their efficiency depends entirely upon a clear notion of the truth that the liar and deceiver wishes to hide. In this sense, truth, even if it does not prevail in public, possesses an ineradicable primacy over all falsehoods.

The facts of science, as they appeared to him [Heraclitus], fed the flame in his soul, and in its light, he saw into the depths of the world.

There is nothing outside the text," which Derrida opponents have characterized to mean that nothing exists but language.

"Young men," said Cæsar, "hear an old man to whom old men hearkened when he was young."

"No, no no," she said. "You don't understand. Not that kind of longing. It was when I was happiest that I longed most. It was on happy days when we were up there on the hills, the three of us, with the wind and the sunshine ... where you couldn't see Glome or the palace. Do you remember? The colour and the smell, and looking at the Grey Mountain in the distance? And because it was so beautiful, it set me longing, always longing. Somewhere else there must be more of it. Everything seemed to be saying, Psyche come! But I couldn't (not yet) come and I didn't know where I was to come to. It almost hurt me. I felt like a bird in a cage when the other birds of its kind are flying home."

I know of no country in which there is so little independence of mind and real freedom of discussion as in America.

The development of the human mind has practically extinguished all feelings, except a few sporadic kinds, like sound, colors, smells, warmth, etc., which now appear to be disconnected and separate.

Modern transcendental idealism, Emersonianism, for instance, also seems to let God evaporate into abstract Ideality. Not a deity in concreto, not a superhuman person, but the immanent divinity in things, the essentially spiritual structure of the universe, is the object of the transcendentalist cult. In that address of the graduating class at Divinity College in 1838 which made Emerson famous, the frank expression of this worship of mere abstract laws was what made the scandal of the performance.

He who must still exhort himself, and be exhorted, to will the good, has as yet no firm and ever-ready will, but wills a will anew every time he needs it. But he who has such a stable will, wills what he wills for ever, and cannot under any circumstances will otherwise than he always wills. For him freedom of the will is destroyed and swallowed up in necessity.

To all this, someone is sure to object that life ought to subject itself to reason, to which we will reply that nobody ought to do what he is unable to do, and life cannot subject itself to reason. "Ought, therefore can," some Kantian will retort. To which we shall demur: "Cannot, therefore ought not." And life cannot submit itself to reason, because the end of life is living and not understanding.

The oldest and best known evil was ever more supportable than one that was new and untried.

Genius, in truth, means little more than the faculty of perceiving in an unhabitual way.

The first and most necessary topic in philosophy is that of the use of moral theorems, such as, "We ought not to lie;" the second is that of demonstrations, such as, "What is the origin of our obligation not to lie;" the third gives strength and articulation to the other two, such as, "What is the origin of this is a demonstration." For what is demonstration? What is consequence? What contradiction? What truth? What falsehood? The third topic, then, is necessary on the account of the second, and the second on the account of the first. But the most necessary, and that whereon we ought to rest, is the first. But we act just on the contrary. For we spend all our time on the third topic, and employ all our diligence about that, and entirely neglect the first.

The propositions which are true and evident must of necessity be employed even by those who contradict them.

What I give is the morphology of the use of an expression. I show that it has kinds of uses of which you had not dreamed. In philosophy one feels forced to look at a concept in a certain way. What I do is suggest, or even invent, other ways of looking at it. I suggest possibilities of which you had not previously thought. You thought that there was one possibility, or only two at most. But I made you think of others. Furthermore, I made you see that it was absurd to expect the concept to conform to those narrow possibilities. Thus your mental cramp is relieved, and you are free to look around the field of use of the expression and to describe the different kinds of uses of it.

No doubt you know that Galileo had been convicted not long ago by the Inquisition, and that his opinion on the movement of the Earth had been condemned as heresy. Now I will tell you that all things I explain in my treatise, among which is also that same opinion about the movement of the Earth, all depend on one another, and are based upon certain evident truths. Nevertheless, I will not for the world stand up against the authority of the Church. ...I have the desire to live in peace and to continue on the road on which I have started.

The great god Pan is dead.

Love to his soul gave eyes; he knew things are not as they seem. The dream is his real life; the world around him is the dream.

Whoever has used what means he is capable of, for the informing of himself, with a readiness to believe and obey what shall be taught and prescribed by Jesus, his Lord and King, is a true and faithful subject of Christ's kingdom; and cannot be thought to fail in any thing necessary to salvation.

Death cannot explain itself. The earnestness consists precisely in this, that the observer must explain it to himself.

Secrets in manufactures are capable of being longer kept than secrets in trade.

It is a bad thing to perform menial duties even for the sake of freedom; to fight with pinpricks, instead of with clubs. I have become tired of hypocrisy, stupidity, gross arbitrariness, and of our bowing and scraping, dodging, and hair-splitting over words. Consequently, the government has given me back my freedom.

Two enemies - the same man divided.

Virtue is the death of conscience because it is the habit of Good, and yet the ethic of the honest man infinitely prefers virtue to the noblest agonies of conscience. Thus, being poses nonbeing and eliminates it. There is only being.

Righteousness cannot be born until self-righteousness is dead.

It costs a beautiful person no exertion to paint her image on our eyes; yet how splendid is that benefit! It costs no more for a wise soul to convey his quality to other men.

To the mind of the ancients, who knew something of such matters, liberty and prosperity seemed hardly compatible, yet modern liberalism wants them together.

Crowley wanted to be a magician because he wanted power -- power over other people.