"It is nothing-a trifling matter at most; keep a stout heart and it will soon cease"; then in thinking it slight, you will make it slight. Everything depends on opinion; ambition, luxury, greed, hark back to opinion. It is according to opinion that we suffer.

If you are going to build something in the air it is always better to build castles than houses of cards.

Ours is a problem in which deception has become organized and strong; where truth is poisoned at its source; one in which the skill of the shrewdest brains is devoted to misleading a bewildered people.

Eternity, not as a static "now," nor as a sequence of "nows" rolling off into the infinite, but as the "now" that bends back into itself. ... Thinking the most difficult thought of philosophy means thinking being as time.

I know that all this is dull reading, tiresome, perhaps tedious, but it is all necessary. And I must repeat once again that we have nothing to do with a transcendental police system or with the conversion of God into a great Judge or Policeman - that is to say, we are not concerned with heaven or hell considered as buttresses to shore up our poor earthly mortality, nor are we concerned with anything egoistic or personal. It is not I myself alone, it is the whole human race that is involved, it is the ultimate finality of all our civilization. I am but one, but all men are I's.

In such a chain, too, or succession of objects, each part is caused by that which preceded it, and causes that which succeeds it. Where then is the difficulty? But the WHOLE, you say, wants a cause. I answer, that the uniting of these parts into a whole, like the uniting of several distinct countries into one kingdom, or several distinct members into one body, is performed merely by an arbitrary act of the mind, and has no influence on the nature of things. Did I show you the particular causes of each individual in a collection of twenty particles of matter, I should think it very unreasonable, should you afterwards ask me, what was the cause of the whole twenty. This is sufficiently explained in explaining the cause of the parts.

Above all our thought should be empty, waiting, not seeking anything, but ready to receive in its naked truth the object that is to penetrate it. All wrong translations, all absurdities in geometry problems, all clumsiness of style, and all faulty connection of ideas in compositions and essays, all such things are due to the fact that thought has seized upon some idea too hastily, and being thus prematurely blocked, is not open to the truth.

Government was intended to suppress injustice, but it offers new occasions and temptations for the commission of it.

The only originality I claim is that for me this truth goes hand in hand with the intellectual certainty that the human spirit is capable of creating in our time a new mentality, an ethical mentality. Inspired by this certainty, I too proclaim this truth in the hope that my testimony may help to prevent its rejection as an admirable sentiment but a practical impossibility. Many a truth has lain unnoticed for a long time, ignored simply because no one perceived its potential for becoming reality.

The manufacturing worker almost always lives in the countryside and in a more or less patriarchal relation to his landlord or employer; the proletarian lives, for the most part, in the city and his relation to his employer is purely a cash relation. The manufacturing worker is torn out of his patriarchal relation by big industry, loses whatever property he still has, and in this way becomes a proletarian.

As the past has ceased to throw its light upon the future, the mind of man wanders in obscurity. Variant translation: When the past no longer illuminates the future, the spirit walks in darkness.

The truth can be spoken only by someone who is already at home in it; not by someone who still lives in untruthfulness, and does no more than reach out towards it from within untruthfulness.

Kant stated defensively that he had "found it necessary to deny knowledge. . . to make room for faith," but he had not made room for faith; he had made room for thought, and he had not "denied knowledge" but separated knowledge from thinking.

Men, I say, never did believe idle songs, never risked their soul's life on allegories: men in all times, especially in early earnest times, have had an instinct for detecting quacks, for detesting quacks.

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.

Leading a human life is a full-time occupation, to which everyone devotes decades of intense concern.

...all of the philosophers put together are not worth a single saint.

He that knows anything, knows this, in the first place, that he need not seek long for instances of his ignorance.

To attain this end we must secure a preponderance of virtue over vice and must endeavor to secure that the honest man may, even in this world, receive a lasting reward for his virtue. But in these great endeavors we are gravely hampered by the political institutions of today. What is to be done in these circumstances? To favor revolutions, overthrow everything, repel force by force?... No! We are very far from that. Every violent reform deserves censure, for it quite fails to remedy evil while men remain what they are, and also because wisdom needs no violence.

Pierre, who from the moment Prince Andrew entered the room had watched him with glad, affectionate eyes, now came up and took his arm. Before he looked round Prince Andrew frowned again, expressing his annoyance with whoever was touching his arm, but when he saw Pierre's beaming face he gave him an unexpectedly kind and pleasant smile. "There now!... So you, too, are in the great world?" said he to Pierre. "I knew you would be here," replied Pierre. "I will come to supper with you. May I?" he added in a low voice so as not to disturb the vicomte who was continuing his story. "No, impossible!" said Prince Andrew, laughing and pressing Pierre's hand to show that there was no need to ask the question. He wished to say something more, but at that moment Prince Vasíli and his daughter got up to go and the two young men rose to let them pass.

Learning will be cast into the mire and trodden down under the hoofs of a swinish multitude.

The power of the periodical press is second only to that of the people.

My God and I are horsemen galloping in the burning sun or under drizzling rain. Pale, starving, but unsubdued, we ride and converse. "Leader!" I cry. He turns his face toward me, and I shudder to confront his anguish. Our love for each other is rough and ready, we sit at the same table, we drink the same wine in this low tavern of life.

Literacy, the visual technology, dissolved the tribal magic by means of its stress on fragmentation and specialization and created the individual.

I understand the task of sociology to be description and determination of the historical-psychological origin of those forms in which interactions take place between human beings. The totality of these interactions, springing from the most diverse impulses, directed toward the most diverse objects, and aiming at the most diverse ends, constitutes "society."

There are two great fundamental problems common to all thought: (i) the problem of world- and life-affirmation and world- and life-negation, and (2) the problem of ethics and the relations between ethics and these two forms of man's spiritual attitude to Being.

Remember, however, before all else, to strip things of all that disturbs and confuses, and to see what each is at bottom; you will then comprehend that they contain nothing fearful except the actual fear.

Nature is no sentimentalist, - does not cosset or pamper us. We must see that the world is rough and surly, and will not mind drowning a man or a woman, but swallows your ships like a grain of dust. The cold, inconsiderate of persons, tingles your blood, benumbs your feet, freezes a man like an apple. The diseases, the elements, fortune, gravity, lightning, respect no persons.

The real field of knowledge is not the given fact about things as they are, but the critical evaluation of them as a prelude to passing beyond their given form. Knowledge deals with appearances in order to get beyond them. .... The concept of reality has thus turned into the concept of possibility. The real is not yet 'actual,' but is at first only the possibility of an actual.

Being is continuous becoming.

It is strange that men will talk of miracles, revelations, inspiration, and the like, as things past, while love remains.

The foundations on which several duties are built, and the foundations of right and wrong from which they spring, are not perhaps easily to be let into the minds of grown men, not us'd to abstract their thoughts from common received opinions. Much less are children capable of reasonings from remote principles. They cannot conceive the force of long deductions. The reasons that move them must be obvious, and level to their thoughts, and such as may be felt and touched. But yet, if their age, temper, and inclination be consider'd, they will never want such motives as may be sufficient to convince them.

The Doctrine of a Perfect God; in whose nature nothing arbitrary or changeable can have a place; in whose Highest Being we all live, and in this Life may, and ought at all times to be, blessed;-this Doctrine, which ignorant men think they have sufficiently demolished when they have proclaimed it to be Mysticism, is by no means Mysticism, for it has an immediate reference to human action, and in deed to the inmost spirit which ought to inspire and guide all our actions. It can only become Mysticism when it is associated with the pretext that the insight into this truth proceeds from a certain inward and mysterious light, which is not accessible to all men, but is only bestowed upon a few favourites chosen from among the rest:-in which pretext the Mysticism consists, for it betrays a presumptuous contemplation of personal merit, and a pride in mere sensuous Individuality.

I once had a conversation with a famous French philosopher who's a friend of mine. And I said to him, "Why the hell do you write so badly? Pourquoi tu écris si mal?" ... And this was Michel Foucault. He was a very smart guy and wrote a lot of very good stuff but in general he just wrote badly. When you heard him give a lecture in Berkeley, it was perfectly clear, just as clear as I am. ... And he said, "Well, in France, it would be regarded as somewhat childish and naive if you wrote clearly. ... In France you've got to have 10% incomprehensible."

To entire sincerity there belongs ceaselessness. Not ceasing, it continues long. Continuing long, it evidences itself. Evidencing itself, it reaches far. Reaching far, it becomes large and substantial. Large and substantial, it becomes high and brilliant. Large and substantial; this is how it contains all things. High and brilliant; this is how it overspreads all things. Reaching far and continuing long; this is how it perfects all things. So large and substantial, the individual possessing it is the co-equal of Earth. So high and brilliant, it makes him the co-equal of Heaven. So far-reaching and long-continuing, it makes him infinite. Such being its nature, without any display, it becomes manifested; without any movement, it produces changes; and without any effort, it accomplishes its ends.

Objective judgment, now, at this very moment. Unselfish action, now, at this very moment. Willing acceptance-now, at this very moment-of all external events. That's all you need.

Happiest are the people who give most happiness to others.

The stupendous Fourth Estate, whose wide world-embracing influences what eye can take in?

Is it not altogether absurd that, under actual circumstances, the average man does not feel spontaneously, and without being preached at, an ardent enthusiasm for those sciences and the related ones of biology?... Every day furnishes a new invention which this average man utilises. Every day produces a new anesthetic or vaccine from which this average man benefits. ... How is it, nevertheless, that there is no sign of the masses imposing on themselves any sacrifice of money or attention in order to endow science more worthily? Far from this being the case, the post-war period has converted the man of science into a new social pariah.

I owed a magnificent day to the Bhagavad Gita. It was the first of books; it was as if an empire spoke to us, nothing small or unworthy, but large, serene, consistent, the voice of an old intelligence which in another age and climate had pondered and thus disposed of the same questions which exercise us.

A living dog is better than a dead lion. Shall a man go and hang himself because he belongs to the race of pygmies, and not be the biggest pygmy that he can? Let every one mind his own business, and endeavor to be what he was made. Why should we be in such desperate haste to succeed, and in such desperate enterprises? If a man does not keep pace with his companions, perhaps it is because he hears a different drummer. Let him step to the music which he hears, however measured or far away.

Even a single hair casts its shadow.

A culture is in its finest flower before it begins to analyze itself.

What is so remarkable about Crowley the 'magician' is that he remains Crowley the scientist, and always applies the same probing intellectual curiosity to every field he surveys. This is ultimately the most impressive quality about his mind, and the one that might -- if he had concentrated on developing it to the full -- have brought him the fame that he craved. Crowley's tragedy was that he never concentrated long enough to develop anything to the full.

Woe to that nation whose literature is disturbed by the intervention of power. Because that is not just a violation against "freedom of print", it is the closing down of the heart of the nation, a slashing to pieces of its memory. The nation ceases to be mindful of itself, it is deprived of its spiritual unity, and despite a supposedly common language, compatriots suddenly cease to understand one another Woe to that nation whose literature is cut short by the intrusion of force. This is not merely interference with freedom of the press but the sealing up of a nation's heart, the excision of its memory.

Supply and demand constantly determine the prices of commodities; never balance, or only coincidentally; but the cost of production, for its part, determines the oscillations of supply and demand.

Doutbless, revenge is not always sweet, once it is consummated we feel inferior to our victim, or else we are tangled in the subtleties of remorse; so vengeance too has its venom, though it comes closer to what we are, to what we feel, to the very law of the self; it is also healthier than magnanimity. The Furies were held to antedate the gods, Zeus included. Vengeance before Divinity! This is the Major intuition of ancient mythology. p. 70.