So the majority of the highest classes of that age, even the popes and ecclesiastics, really believed in nothing at all. They did not believe in the Church doctrine, for they saw its insolvency; but neither could they follow Francis of Assisi, Kelchitsky, and most of the sectarians in acknowledging the moral, social teaching of Christ, for that undermined their social position. And so these people remained without any religious view of life. And, having none, they could have no standard with which to estimate what was good and what was bad art, but that of personal enjoyment.

This method of mental training is, therefore, the immediate preparation for the moral; it completely destroys the root of immorality by never allowing sensuous enjoyment to become the motive. Formerly, that was the first motive to be stimulated and developed, because it was believed that otherwise the pupil could not be influenced or controlled at all.

Man is condemned to be free; because once thrown into the world, he is responsible for everything he does.

Anyone who proposes to do good must not expect people to roll stones out of his way, but must accept his lot calmly if they even roll a few more upon it. A strength which becomes clearer and stronger through its experience of such obstacles is the only strength that can conquer them. Resistance is only a waste of strength.

One does not discover the absurd without being tempted to write a manual of happiness. "What! — by such narrow ways — ?" There is but one world, however. Happiness and the absurd are two sons of the same earth. They are inseparable. It would be a mistake to say that happiness necessarily springs from the absurd discovery. It happens as well that the feeling of the absurd springs from happiness.

Change alone is eternal, perpetual, immortal.

To me, in these circumstances, that of "Hero-worship" becomes a fact inexpressibly precious; the most solacing fact one sees in the world at present. There is an everlasting hope in it for the management of the world. Had all traditions, arrangements, creeds, societies that men ever instituted, sunk away, this would remain. The certainty of Heroes being sent us; our faculty, our necessity, to reverence Heroes when sent: it shines like a polestar through smoke-clouds, dust-clouds, and all manner of down-rushing and conflagration.

...this our world, which is so real, with all its suns and milky ways is-nothing.

The journey of a thousand miles begins with a single step.

When we have chosen the vocation in which we can contribute most to humanity, burdens cannot bend us because they are only sacrifices for all. Then we experience no meager, limited, egotistic joy, but our happiness belongs to millions, our deeds live on quietly but eternally effective, and glowing tears of noble men will fall on our ashes.

Sabbath rest does not follow creation; it brings creation to completion.

What if he has borrowed the matter and spoiled the form, as it oft falls out?

I have always thought the actions of men the best interpreters of their thoughts.

For no one's authority ought to rank so high as to set a value on his words and terms even though nothing clear and determinate lies behind them.

The great fault of all ethics hitherto has been that they believed themselves to have to deal only with the relations of man to man. In reality, however, the question is what is his attitude to the world and all life that comes within his reach. A man is ethical only when life, as such, is sacred to him, and that of plants and animals as that of his fellow men, and when he devotes himself helpfully to all life that is in need of help. Only the universal ethic of the feeling of responsibility in an ever-widening sphere for all that lives - only that ethic can be founded in thought. ... The ethic of Reverence for Life, therefore, comprehends within itself everything that can be described as love, devotion, and sympathy whether in suffering, joy, or effort.

But what can be the attraction of getting to know such a tiny section of nature thoroughly, while one leaves everything subtler and more complex shyly and timidly alone? Does the product of such a modest effort deserve to be called by the proud name of a theory of the universe? In my belief the name is justified; for the general laws on which the structure of theoretical physics is based claim to be valid for any natural phenomenon whatsoever. With them, it ought to be possible to arrive at the description, that is to say, the theory, of every natural process, including life, by means of pure deduction, if that process of deduction were not far beyond the capacity of the human intellect. The physicist's renunciation of completeness for his cosmos is therefore not a matter of fundamental principle.

Is not every man familiar with situations in his own life, when the needs of self-expression cannot be satisfied by saying any thing whatsoever times and occasions when, to make his fellows understand what he means, he must straight way do something, or be something, and perhaps hold his tongue the while? And can we deny that the same holds good of the Universe?

The spontaneous reproduction of superimposed needs by the individual does not establish autonomy; it only testifies to the efficacy of the control.

It is not only when it takes the form of physical addiction that sex is evil. It is also evil when it manifests itself as a way of satisfying the lust for power or the climber's craving for position and social distinction.

On its pass through finitude, the being-for-itself of the counter-image expresses itself most potently as ""I-ness", as self-identical individuality. Just as a planet in its orbit no sooner reaches its farthest distance from the center than it returns to its closest proximity, so the point of the farthest distance from God, the I-ness, is also the moment of its return to the Absolute, of the re-absorption into the ideal.

She with one breath attunes the spheres, And also my poor human heart.

What a noble privilege is it of human reason to attain the knowledge of the supreme Being; and, from the visible works of nature, be enabled to infer so sublime a principle as its supreme Creator? But turn the reverse of the medal. Survey most nations and most ages. Examine the religious principles, which have, in fact, prevailed in the world. You will scarcely be persuaded, that they are any thing but sick men's dreams: Or perhaps will regard them more as the playsome whimsies of monkies in human shape, than the serious, positive, dogmatical asseverations of a being, who dignifies himself with the name of rational.

Man differs from other animals in one very important respect, and that is that he has some desires which are, so to speak, infinite, which can never be fully gratified, and which would keep him restless even in Paradise. The boa constrictor, when he has had an adequate meal, goes to sleep, and does not wake until he needs another meal. Human beings, for the most part, are not like this.

Now civilizations, I believe, come to birth and proceed to grow by successfully responding to successive challenges. They break down and go to pieces if and when a challenge confronts them which they fail to meet.

It is difficulties that show what men are.

Whoso walketh in solitude, And inhabiteth the wood, Choosing light, wave, rock, and bird, Before the money-loving herd, Into that forester shall pass From these companions power and grace.

Social Democratic centralism cannot be based on the mechanical subordination and blind obedience of the party membership to the leading party center. The Social Democratic movement cannot allow the erection of an air-tight partition between the class-conscious nucleus of the proletariat already in the party and its immediate popular environment, the nonparty sections of the proletariat.

One has only as much morality as one has philosophy and poetry.

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

That which is best about conservatism, that which, though it cannot be expressed in detail, inspires reverence in all, is the Inevitable.

God, the supreme being, is neither circumscribed by space, nor touched by time; he cannot be found in a particular direction, and his essence cannot change. The secret conversation is thus entirely spiritual; it is a direct encounter between God and the soul, abstracted from all material constraints.

While the art of printing is left to us science can never be retrograde; what is once acquired of real knowlege can never be lost.

On similar ground it may be proved that no society can make a perpetual constitution, or even a perpetual law. The earth belongs always to the living generation. They may manage it then, & what proceeds from it, as they please, during their usufruct. They are masters too of their own persons, & consequently may govern them as they please. But persons & property make the sum of the objects of government. The constitution and the laws of their predecessors extinguished then in their natural course, with those who gave them being. This could preserve that being till it ceased to be itself, & no longer. Every constitution then, & every law, naturally expires at the end of 19 years. If it be enforced longer, it is an act of force, & not of right. It may be said that the succeeding generation exercising in fact the power of repeal, this leaves them as free as if the constitution or law had been expressly limited to 19 years only.

Beauty is a pledge of the possible conformity between the soul and nature, and consequently a ground of faith in the supremacy of the good.

I am happy because I want nothing from anyone. I do not care about money. Decorations, titles or distinctions mean nothing to me. I do not crave praise. The only thing that gives me pleasure, apart from my work, my violin, and my sailboat, is the appreciation of my fellow workers.

After logic we must proceed to philosophy proper. Here too we have to learn from our predecessors, just as in mathematics and law. Thus it is wrong to forbid the study of ancient philosophy. Harm from it is accidental, like harm from taking medicine, drinking water, or studying law.

Essentially the fault lies in the fact that the democratic political process is at best regulated rivalry; it does not even in theory have the desirable properties that price theory ascribes to truly competitive markets.

It's not about telling people how to be, outside of supporting ideals that teach us what to avoid.

The world evades us because it becomes itself again. That stage scenery masked by habit becomes what it is. It withdraws at a distance from us.

Treat your inferiors as you would be treated by your betters.

For as children tremble and fear everything in the blind darkness, so we in the light sometimes fear what is no more to be feared than the things that children in the dark hold in terror and imagine will come true. This terror, therefore, and darkness of mind must be dispelled not by the rays of the sun and glittering shafts of daylight, but by the aspect and law of nature.

The conservative response to modernity is to embrace it, but to embrace it critically, in full consciousness that human achievements are rare and precarious, that we have no God-given right to destroy our inheritance, but must always patiently submit to the voice of order, and set an example of orderly living.

The first premise of all human history is, of course, the existence of living human individuals. Thus the first fact to be established is the physical organisation of these individuals and their consequent relation to the rest of nature.

Perseverance is more prevailing than violence; and many things which cannot be overcome when they are together, yield themselves up when taken little by little.

Whatever this is that I am, it is flesh and a little spirit and an intelligence. This that I am, whatever it be, is mere flesh and a little breathe and the ruling Reason, This Being of mine, whatever it really is, consists of a little flesh, a little breath, and the part which governs.

Creation is in fact a fault, man's famous sin thereby appearing as a minor version of a much graver one. What are we guilty of, except of having followed, more or less slavishly, the Creator's example? Easy to recognize in ourselves the fatality which was His: not for nothing have we issued from the hands of a wicked and woebegone god, a god accursed.