A philosophy without heart and a faith without intellect are abstractions from the true life of knowledge and faith. The man whom philosophy leaves cold, and the man whom real faith does not illuminate, may be assured that the fault lies in them, not in knowledge and faith. The former is still an alien to philosophy, the latter an alien to faith.

Since labour is motion, time is its natural measure.

Satisfaction linked with dishonor or with harm to others is a prison for the seeker.

L'important, c'est que le sexe n'ait pas été seulement affaire de sensation et de plaisir, de loi ou d'interdiction, mais aussi de vrai et de faux. What is important is that sex was not only a question of sensation and pleasure, of law and interdiction, but also of the true and the false.

A country cannot subsist well without liberty, nor liberty without virtue.

'Tis not in strength of body nor in gold that men find happiness, but in uprightness and in fulness of understanding.

The reader is nowhere raised into and sustained in a bigger, purer or rarer region of thought than in the Bhagavad Gita. The Gita's sanity and sublimity have impressed the minds of even soldiers and merchants.

It seems to me that the current political task in a society like ours is to criticize the working of institutions that are apparently the most neutral and independent, to criticize these institutions and attack them in such a way that the political violence that exercises itself obscurely through them becomes manifest, so that one can fight against them.

As we passed under the last bridge over the canal, just before reaching the Merrimack, the people coming out of church paused to look at us from above, and apparently, so strong is custom, indulged in some heathenish comparisons; but we were the truest observers of this sunny day.

It is only he who is possessed of the most complete sincerity that can exist under heaven, who can give its full development to his nature. Able to give its full development to his own nature, he can do the same to the nature of other men. Able to give its full development to the nature of other men, he can give their full development to the natures of animals and things. Able to give their full development to the natures of creatures and things, he can assist the transforming and nourishing powers of Heaven and Earth. Able to assist the transforming and nourishing powers of Heaven and Earth, he may with Heaven and Earth form a ternion.

Speciesism-the word is not an attractive one, but I can think of no better term-is a prejudice or attitude of bias in favor of the interests of members of one's own species and against those of members of other species.

To oppose the torrent of scholastic religion by such feeble maxims as these, that it is impossible for the same thing to be and not to be, that the whole is greater than a part, that two and three make five; is pretending to stop the ocean with a bullrush. Will you set up profane reason against sacred mystery? No punishment is great enough for your impiety. And the same fires, which were kindled for heretics, will serve also for the destruction of philosophers.

The man of virtue makes the difficulty to be overcome his first business, and success only a subsequent consideration.

It is not necessary to ask whether soul and body are one, just as it is not necessary to ask whether the wax and its shape are one, nor generally whether the matter of each thing and that of which it is the matter are one. For even if one and being are spoken of in several ways, what is properly so spoken of is the actuality.

But it isn't just a matter of faith, but of faith and works. Each is necessary. For the demons also believe you heard the apostle and tremble (Jas 2:19); but their believing doesn't do them any good. Faith alone is not enough, unless works too are joined to it: Faith working through love (Gal 5:6), says the apostle.

It seems to me that the god that is commonly worshipped in civilized countries is not at all divine, though he bears a divine name, but is the overwhelming authority and respectability of mankind combined. Men reverence one another, not yet God. If I thought that I could speak with discrimination and impartiality of the nations of Christendom, I should praise them, but it tasks me too much. They seem to be the most civil and humane, but I may be mistaken.

The effectiveness of political and religious propaganda depends upon the methods employed, not upon the doctrines taught. These doctrines may be true or false, wholesome or pernicious-it makes little or no difference.

As for 'taking sides' - the choice, it seems to me, is no longer between two users of violence, two systems of dictatorship. Violence and dictatorship cannot produce peace and liberty; they can only produce the results of violence and dictatorship, results with which history has made us only too sickeningly familiar. The choice now is between militarism and pacifism. To me, the necessity of pacifism seems absolutely clear.

When the Great Dao (Tao, perfect order) prevails, the world is like a Commonwealth State shared by all, not a dictatorship.

A prophet is not without honour, save in his own country, and in his own house. 13:57 (KJV)

I have gained this by philosophy ... I do without being ordered what some are constrained to do by their fear of the law.

At present we are on the outside of the world, the wrong side of the door. We discern the freshness and purity of the morning, but they do not make us fresh and pure. We cannot mingle with the splendours we see. But all the leaves of the New Testament are rustling with the rumour that it will not always be so. Some day, God willing, we shall get in.

No one deserves to live who has not at least one good-man-and-true for a friend.

When you have reached your own room, be kind to those who have chosen different doors and to those who are still in the hall. If they are wrong they need your prayers all the more; and if they are your enemies, then you are under orders to pray for them. That is one of the rules common to the whole house.

Most of us are not neutral in feeling, but, as human beings, we have to remember that, if the issues between East and West are to be decided in any manner that can give any possible satisfaction to anybody, whether Communist or anti-Communist, whether Asian or European or American, whether White or Black, then these issues must not be decided by war. We should wish this to be understood, both in the East and in the West.

And seeing every man is presumed to do all things in order to his own benefit, no man is a fit Arbitrator in his own cause.

Only in thought is man a God; in action and desire we are the slaves of circumstance.

What, then, is that incalculable feeling that deprives the mind of the sleep necessary to life? A world that can be explained even with bad reasons is a familiar world. But, on the other hand, in a universe suddenly divested of illusions and lights, man feels an alien, a stranger. His exile is without remedy since he is deprived of the memory of a lost home or the hope of a promised land. This divorce between man and his life, the actor and his setting, is properly the feeling of absurdity.

...happiness is not an ideal of reason but of imagination, resting solely on empirical grounds.

What is prudence in the conduct of every private family, can scarce be folly in that of a great kingdom.

The merits of democracy are negative: it does not insure good government, but it prevents certain evils.

So that every Crime is a sinne; but not every sinne a Crime.

We must choose for others as we have reason to believe they would choose for themselves if they were at the age of reason and deciding rationally.

Monsters cannot be announced. One cannot say: 'here are our monsters', without immediately turning the monsters into pets.

No natural boundary seems to be set to the efforts of man; and what is not yet done is only what he has not yet attempted to do. Variant: What is not yet done is only what we have not yet attempted to do.

It is remarkable, that almost all speakers and writers feel it to be incumbent on them, sooner or later, to prove or to acknowledge the personality of God. ... In reading a work on agriculture, we have to skip the author's moral reflections, and the words "Providence" and "He" scattered along the page, to come at the profitable level of what he has to say. What he calls his religion is for the most part offensive to the nostrils. ... There is more religion in men's science than there is science in their religion.

If you want to go down deep you do not need to travel far; indeed, you don't have to leave your most immediate and familiar surroundings.

In reading this author [ Montaigne ] and comparing him with Epictetus, I have found that they are assuredly the two greatest defenders of the two most celebrated sects of the world, and the only ones conformable to reason, since we can only follow one of these two roads, namely: either that there is a God, and then we place in him the sovereign good; or that he is uncertain, and that then the true good is also uncertain, since he is incapable of it.

In the United States, the majority undertakes to supply a multitude of ready-made opinions for the use of individuals, who are thus relieved from the necessity of forming opinions of their own.

The word liberty in the mouth of Mr. Webster sounds like the word love in the mouth of a courtesan.

He who is not satisfied with a little, is satisfied with nothing.

Woman, compared to other creatures, is the image of God, for she bears dominion over them. But compared unto man, she may not be called the image of God, for she bears not rule and lordship over man, but ought to obey him. The woman shall be subject to man as unto Christ. For woman, has not her example from the body and from the flesh, that so she shall be subject to man, as the flesh is unto the Spirit, because that the flesh in the weakness and mortality of this life lusts and strives against the Spirit, and therefore would not the Holy Ghost give example of subjection to the woman of any such thing.

As soon as we cease to believe in such an engineer and in a discourse which breaks with the received historical discourse, and as soon as we admit that every finite discourse is bound by a certain bricolage and that the engineer and the scientist are also species of bricoleurs, then the very idea of bricolage is menaced and the difference in which it took on its meaning breaks down.

Seek first God's Kingdom, that is, become like the lilies and the birds, become perfectly silent - then shall the rest be added unto you.

The people who are regarded as moral luminaries are those who forego ordinary pleasures themselves and find compensation in interfering with the pleasures of others.

It is enough to ask somebody for his weapons without saying 'I want to kill you with them', because when you have his weapons in hand, you can satisfy your desire.

No text in the tradition seems as lucid concerning the way in which the political is becoming worldwide. concerning the irreducibility of the technical and the media in the current of the most thinking thought-and this goes beyond the railroad and the newspapers of the time whose powers were analyzed in such an incomparable way in the Manifesto. And few texts have shed so much light on law. international law. and nationalism.

Every thing in the world is purchased by labour.

Sunshine cannot bleach the snow, Nor time unmake what poets know.

Newton... (after having remarked that geometry only requires two of the mechanical actions which it postulates, namely, to describe a straight line and a circle) says: geometry is proud of being able to achieve so much while taking so little from extraneous sources. One might say of metaphysics, on the other hand: it stands astonished, that with so much offered it by pure mathematics it can effect so little. In the meantime, this little is something which mathematics indispensably requires in its application to natural science, which, inasmuch as it must here necessarily borrow from metaphysics, need not be ashamed to allow itself to be seen in company with the latter.