Our aim as scientists is objective truth; more truth, more interesting truth, more intelligible truth. We cannot reasonably aim at certainty. Once we realize that human knowledge is fallible, we realize also that we can never be completely certain that we have not made a mistake.

I think being a woman is like being Irish... Everyone says you're important and nice, but you take second place all the same.

I know no safe depository of the ultimate powers of the society but the people themselves; and if we think them not enlightened enough to exercise their control with wholesome discretion, the remedy is not to take it from them, but to inform their discretion by education. This is the true corrective of abuses of constitutional power.

The slave is sold once and for all; the proletarian must sell himself daily and hourly. The individual slave, property of one master, is assured an existence, however miserable it may be, because of the master's interest. The individual proletarian, property as it were of the entire bourgeois class which buys his labor only when someone has need of it, has no secure existence. This existence is assured only to the class as a whole.

What do you say to the elections in the factory districts? Once again the proletariat has discredited itself terribly... [I]t cannot be denied that the increase of working-class voters has brought the Tories more than their mere additional percentage and has improved their relative position.

Now learn a parable of the fig tree; When her branch is yet tender, and putteth forth leaves, ye know that summer is near: So ye in like manner, when ye shall see these things come to pass, know that it is nigh, even at the doors. Verily I say unto you, that this generation shall not pass, till all these things be done. Heaven and earth shall pass away: but my words shall not pass away. But of that day and that hour knoweth no man, no, not the angels which are in heaven, neither the Son, but the Father. Take ye heed, watch and pray: for ye know not when the time is. For the Son of Man is as a man taking a far journey, who left his house, and gave authority to his servants, and to every man his work, and commanded the porter to watch. Watch ye therefore: for ye know not when the master of the house cometh, at even, or at midnight, or at the cockcrowing, or in the morning: Lest coming suddenly he find you sleeping. And what I say unto you I say unto all, Watch.

The most heated defenders of a science, who cannot endure the slightest sneer at it, are commonly those who have not made very much progress in it and are secretly aware of this defect.

Humility is the fruit of inner security and wise maturity. To be humble is to be so sure of one's self and one's mission that one can forego calling excessive attention to one's self and status. And, even more pointedly, to be humble is to revel in the accomplishments or potentials of others -- especially those with whom one identifies and to whom one is linked organically.

I am at heart more of a United-States-man than an Englishman.

More is given to us than to any people at any time before; and, therefore, more is required of us. We have made, and still are making, enormous advances on material lines. It is necessary that we commensurately advance on moral lines. Civilization, as it progresses, requires a higher conscience, a keener sense of justice, a warmer brotherhood, a wider, loftier, truer public spirit. Falling these, civilization must pass into destruction. It cannot be maintained on the ethics of savagery. For civilization knits men more and more closely together, and constantly tends to subordinate the individual to the whole, and to make more and more important social conditions.

One is and remains a slave as long as one is not cured of hoping.

For man holds his ground only by surpassing himself, in the same sense in which it is said that one ceases to love if one does not love increasingly everyday.

When Philip had news brought him of divers and eminent successes in one day, "O Fortune!" said he, "for all these so great kindnesses do me some small mischief."

Religious suffering is, at one and the same time, the expression of real suffering and a protest against real suffering. Religion is the sigh of the oppressed creature, the heart of a heartless world, and the soul of soulless conditions. It is the opium of the people.The abolition of religion as the illusory happiness of the people is the demand for their real happiness. To call on them to give up their illusions about their condition is to call on them to give up a condition that requires illusions. The criticism of religion is, therefore, in embryo, the criticism of that vale of tears of which religion is the halo.Criticism has plucked the imaginary flowers on the chain not in order that man shall continue to bear that chain without fantasy or consolation, but so that he shall throw off the chain and pluck the living flower.

Nothing is more impressive than the fact that as mathematics withdrew increasingly into the upper regions of ever greater extremes of abstract thought, it returned back to earth with a corresponding growth of importance for the analysis of concrete fact. ...The paradox is now fully established that the utmost abstractions are the true weapons with which to control our thought of concrete fact.

I am here to plead his cause with you. I plead not for his life, but for his character - his immortal life; and so it becomes your cause wholly, and is not his in the least. Some eighteen hundred years ago Christ was crucified; this morning, perchance, Captain Brown was hung. These are the two ends of a chain which is not without its links. He is not Old Brown any longer; he is an angel of light.

People crushed by law have no hopes but from power. If laws are their enemies, they will be enemies to laws.

We will likely also find that the nature of the problem to be solved will be a principal determinant of the mix. With our growing understanding of the organization of judgmental and intuitive processes, of the specific knowledge that of the specific knowledge that is required to perform particular judgmental tasks, and of the cues that evoke such knowledge in situations in which it is relevant, we have a powerful new tool for improving expert judgment. We can specify the knowledge and the recognition capabilities that experts in a domain need to acquire, and use these specifications for designing appropriate learning procedures.

If one assumes, as I do, that battery is caused by the belief permeating this culture that hierarchical rule and coercive authority are natural, then all our relationships tend to be based on power and domination, and thus all forms of battery are linked.

It is only the individual possessed of the most entire sincerity that can exist under Heaven, who can adjust the great invariable relations of mankind, establish the great fundamental virtues of humanity, and know the transforming and nurturing operations of Heaven and Earth; shall this individual have any being or anything beyond himself on which he depends? Call him man in his ideal, how earnest is he! Call him an abyss, how deep is he! Call him Heaven, how vast is he! Who can know him, but he who is indeed quick in apprehension, clear in discernment, of far-reaching intelligence, and all-embracing knowledge, possessing all Heavenly virtue?

It takes a long time to bring excellence to maturity.

Each piece of money is a mere coin, or means of circulation, only so long as it actually circulates.

The arrogance of age must submit to be taught by youth.

He did not, and could not, understand the meaning of words apart from their context. Every word and action of his was the manifestation of an activity unknown to him, which was his life.

The basis of science is the empirical method, which uses the senses to build up a picture of the world; but science tells us that our senses have evolved to help us get by, not to show us the world as it is. Science is only a systematic examination of our impressions, and in the end all each of us has left are our own sensations ... The end-result of the empirical method, then, is that each individual is left alone with their own experiences. We can escape this solitude, Balfour suggested, only if we accept that there is a divine mind.

It is an odd fact that anyone who wishes to start a war must always make it appear that he is fighting in a just cause even if the real motive is naked aggression. Fortunately for the would-be aggressor, a "just cause" is very easy to find.

To the Deity must be left the task of infinite perfection, while to us poor, weak, incapable mortals, there was no rule of conduct so safe as experience.

A ruddy drop of manly blood The surging sea outweighs, The world uncertain comes and goes; The lover rooted stays.

Literature is the Thought of thinking Souls.

Human history began with an act of disobedience, and it is not unlikely that it will be terminated by an act of obedience.

You do not attain to knowledge by remaining on the shore and watching the foaming waves, you must make the venture and cast yourself in, you must swim, alert and with all your force, even if a moment comes when you think you are losing consciousness; in this way, and in no other, do you reach anthropological insight.

In conclusion, then, no satisfactory interpretation of quantum mechanics exists today. The questions posed by the confrontation between the Copenhagen interpretation and the hidden variable theorists go to the very foundations of microphysics, but the answers given by hidden variable theorists and Copenhagenists are alike unsatisfactory. Human curiosity will not rest until those questions are answered, but whether they will be answered by conceptual innovations within the framework of the present theory or only within the framework of an as yet unforeseen theory is unknown. The first step toward answering them has been attempted here. It is the modest but essential step of becoming clear on the nature and magnitude of the difficulties.

Some communities will be abandoned, others will struggle along, others will split, others will flourish, gain members, and be duplicated elsewhere. Each community must win and hold the voluntary adherence of its members. No pattern is imposed on everyone, and the result will be one pattern if and only if everyone voluntarily chooses to live in accordance with that pattern of community.

Private property has made us so stupid and one-sided that an object is only ours when we have it - when it exists for us as capital, or when it is directly possessed, eaten, drunk, worn, inhabited, etc., - in short, when it is used by us. Although private property itself again conceives all these direct realizations of possession as means of life, and the life which they serve as means is the life of private property - labour and conversion into capital. In place of all these physical and mental senses there has therefore come the sheer estrangement of all these senses - the sense of having. The human being had to be reduced to this absolute poverty in order that he might yield his inner wealth to the outer world.

The philosophy of the soul of my people appears to me as an expression of an inward tragedy analogous to the tragedy of the soul of Don Quixote, as the expression of conflict between what the world is as scientific reason shows it to be and what we wish that it might be, as our religious faith affirms it to be. And in this philosophy is to be found the explanation of what is usually said about us - namely, that we are fundamentally irreducible to Kultur - or in other words, that we refuse to submit to it. No, Don Quixote does not resign himself either to the world, or to science or logic, or to art or esthetics, or to morality or ethics.

These are the two vices that beset Government Offices; both of them originating in insufficient Intellect,-that sad insufficiency from which, directly or indirectly, all evil whatsoever springs!

We all remember how many religious wars were fought for a religion of love and gentleness; how many bodies were burned alive with the genuinely kind intention of saving souls from the eternal fire of hell. Only if we give up our authoritarian attitude in the realm of opinion, only if we establish the attitude of give and take, of readiness to learn from other people, can we hope to control acts of violence inspired by piety and duty.

Philosophy was never just ontotheology, and even when philosophers were concerned with ontotheology, they were concerned with much more than that. That is the first reason that the idea of a fundamental "crisis" in philosophy and of the "end of philosophy" is deeply mistaken. And if the questions of philosophy are indeed "unsettleable," in the sense that they will always be with us, that is a wonderful thing, not something to be regretted.

The reasons for legal intervention in favour of children, apply not less strongly to the case of those unfortunate slaves and victims of the most brutal part of mankind, the lower animals.

Not one of us knows what effect his life produces, and what he gives to others; that is hidden from us and must remain so, though we are often allowed to see some little fraction of it, so that we may not lose courage.

The notion that one will not survive a particular catastrophe is, in general terms, a comfort since it is equivalent to abolishing the catastrophe.

Too much consistency is as bad for the mind as it is for the body. Consistency is contrary to nature, contrary to life. The only completely consistent people are the dead. Consistent intellectualism and spirituality may be socially valuable, up to a point; but they make, gradually, for individual death.

Who does not believe in Fate proves that he has not lived.

And if it is grievous to be doomed one day to cease to be, perhaps it would be more grievous still to go on being always oneself, and no more than oneself, without being able to be at the same time other, without being able to be at the same time everything else, without being able to be all.

The English, generally remarkable for doing very good things in a very bad manner, seem to have reserved the maturity and plenitude of their awkwardness for the pulpit.

Prejudice is of ready application in the emergency; it previously engages the mind in a steady course of wisdom and virtue and does not leave the man hesitating in the moment of decision sceptical, puzzled, and unresolved. Prejudice renders a man's virtue his habit, and not a series of unconnected acts. Through just prejudice, his duty becomes a part of his nature.

I say that man without the grace of God nonetheless remains the general omnipotence of God who effects, and moves and impels all things in a necessary, infallible course; but the effect of man's being carried along is nothing--that is, avails nothing in God's sight, nor is reckoned to be anything but sin.