A people represents not so much an aggregate of ideas and theories as of obsessions.

If there is some end of the things we do, which we desire for its own sake, clearly this must be the good. Will not knowledge of it, then, have a great influence on life? Shall we not, like archers who have a mark to aim at, be more likely to hit upon what we should? If so, we must try, in outline at least, to determine what it is.

But as more arts were invented, and some were directed to the necessities of life, others to recreation, the inventors of the latter were naturally always regarded as wiser than the inventors of the former, because their branches of knowledge did not aim at utility. ... This is why the mathematical arts were founded in Egypt; for there the priestly caste was allowed to be at leisure.

The precarious ontological link between Logos and Eros is broken, and scientific rationality emerges as essentially neutral.

Valour, however unfortunate, commands great respect even from enemies: but the Romans despise cowardice, even though it be prosperous.

"And I say also this. I do not think the forest would be so bright, nor the water so warm, nor love so sweet, if there were no danger in the lakes."

To call out for the hand of the enemy is a rather extreme measure, yet a better one, I think, than to remain in continual fever over an accident that has no remedy. But since all the precautions that a man can take are full of uneasiness and uncertainty, it is better to prepare with fine assurance for the worst that can happen, and derive some consolation from the fact that we are not sure that it will happen.

Perhaps no person can be a poet, or even enjoy poetry, without a certain unsoundness of mind.

Power, like vanity, is insatiable. Nothing short of omnipotence could satisfy it completely. And as it is especially the vice of energetic men, the causal efficacy of love of power is out of all proportion to its frequency. It is, indeed, by far the strongest motive in the lives of important men. Love of power is greatly increased by the experience of power, and this applies to petty power as well as to that of potentates.

Frantic administration of panaceas to the world is certainly discouraged by the reflection that "this present" might be "the world's last night"; sober work for the future, within the limits of ordinary morality and prudence, is not.

Because people have no thoughts to deal in, they deal cards, and try and win one another's money. Idiots!

We will never know if an advertisement or opinion poll has had a real influence on individual or collective wills, but we will never know either what would have happened if there had been no opinion poll or advertisement.

Much learning does not teach understanding.

I am sorry that my convictions do not allow me to repeat my friend's offer, said one of the others. But I have had to abandon the humanitarian and egalitarian fancies. His name was Mr. Neo-Classical.

Have we really the right to speak of the cause of a phenomenon?

Belief in God and a future life makes it possible to go through life with less of stoic courage than is needed by skeptics. A great many young people lose faith in these dogmas at an age at which despair is easy, and thus have to face a much more intense unhappiness than that which falls to the lot of those who have never had a religious upbringing. Christianity offers reasons for not fearing death or the universe, and in so doing it fails to teach adequately the virtue of courage. The craving for religious faith being largely an outcome of fear, the advocates of faith tend to think that certain kinds of fear are not to be deprecated. In this, to my mind, they are gravely mistaken. To allow oneself to entertain pleasant beliefs as a means of avoiding fear is not to live in the best way. In so far as religion makes its appeal to fear, it is lowering to human dignity.

We are constantly railing against the passions; we ascribe to them all of man's afflictions, and we forget that they are also the source of all his pleasures ... But what provokes me is that only their adverse side is considered ... and yet only passions, and great passions, can raise the soul to great things. Without them there is no sublimity, either in morals or in creativity. Art returns to infancy, and virtue becomes small-minded.

Be of good courage, and if you are discouraged, still take courage over against the various forms of nature. He who has ears to hear, let him hear.

Ideal legislators do not vote their interests.

It is because of my wretchedness that I am "I." It is on account of the wretchedness of the universe that, in a sense, God is "I" (that is to say a person).

Reality and history, however, are not dialectical, and no idealist rhetorical gymnastics can make them conform to the dialect.

The heroes in paganism correspond exactly to the saints in popery, and holy dervises in MAHOMETANISM. The place of, HERCULES, THESEUS, HECTOR, ROMULUS, is now supplied by DOMINIC, FRANCIS, ANTHONY, and BENEDICT. Instead of the destruction of monsters, the subduing of tyrants, the defence of our native country; whippings and fastings, cowardice and humility, abject submission and slavish obedience, are become the means of obtaining celestial honours among mankind.

Neither did the dispensation of God vary in the times after our Saviour came into the world; for our Saviour himself did first show His power to subdue ignorance, by His conference with the priests and doctors of the law, before He showed His power to subdue nature by His miracles. And the coming of this Holy Spirit was chiefly figured and expressed in the similitude and gift of tongues, which are but vehicula scientiæ.

I... believe in the rationalist tradition of a commonwealth of learning, and in the urgent need to preserve this tradition.

Further, it will not be amiss to distinguish the three kinds and, as it were, grades of ambition in mankind. The first is of those who desire to extend their own power in their native country, a vulgar and degenerate kind. The second is of those who labor to extend the power and dominion of their country among men. This certainly has more dignity, though not less covetousness. But if a man endeavor to establish and extend the power and dominion of the human race itself over the universe, his ambition (if ambition it can be called) is without doubt both a more wholesome and a more noble thing than the other two. Now the empire of man over things depends wholly on the arts and sciences. For we cannot command nature except by obeying her.

The imagination is always restless and suggests a variety of thoughts, and the will, reason being laid aside, is ready for every extravagant project; and in this State, he that goes farthest out of the way, is thought fittest to lead, and is sure of most followers: And when Fashion hath once Established, what Folly or craft began, Custom makes it Sacred, and 'twill be thought impudence or madness, to contradict or question it. He that will impartially survey the Nations of the World, will find so much of the Governments, Religion, and Manners brought in and continued amongst them by these means, that they will have but little Reverence for the Practices which are in use and credit amongst Men.

At fifteen my heart was set on learning; at thirty I stood firm; at forty I had no more doubts; at fifty I knew the will of heaven; at sixty my ear was obedient; at seventy I could follow my heart's desire without overstepping the boundaries of what was right.

Try to exclude the possibility of suffering which the order of nature and the existence of free-wills involve, and you find that you have excluded life itself.

In most cases, people, even the most vicious, are much more naive and simple-minded than we assume them to be. And this is true of ourselves too.

Nothing proves that we are more than nothing.

Objective evidence and certitude are doubtless very fine ideals to play with, but where on this moonlit and dream-visited planet are they found?

Nature offers nothing that can be called this man's rather than another's ; but, under nature, everything belongs to all - that is, they have authority to claim it for themselves. But, under dominion, where it is by common law determined what belongs to this man, and what to that, he is called just who has a constant will to render to every man his own, but he, unjust who strives, on the contrary, to make his own that which belongs to another.

History a distillation of Rumour.

We get into the habit of living before acquiring the habit of thinking.

Properties perceived in nature will depend on how one looks and how one looks depends on the economic interest one has in the resources of nature. The value of profit maximization is thus linked to reductionist systems, while the value of life and the maintenance of life is linked to holistic and ecological systems.

Self-respect will keep a man from being abject when he is in the power of enemies, and will enable him to feel that he may be in the right when the world is against him.

We thus have a kind of see-saw: first, pure persuasion leading to the conversion of a minority; then force exerted to secure that the rest of the community shall be exposed to the right propaganda; and finally a genuine belief on the part of the great majority, which makes the use of force again unnecessary.

There is no need to make an inventory of the times. It is demoralizing to describe ourselves to ourselves yet again. It is especially hard on us since we believe (as we have been educated to believe) that history has formed us and that we are all mini-summaries of the present age.

[Variation of the same quote:] When it became obvious what a dumb and cruel and spiritually and financially and militarily ruinous mistake our war in Vietnam was, every artist worth a damn in this country, every serious writer, painter, stand-up comedian, musician, actor and actress, you name it, came out against the thing. We formed what might be described as a laser beam of protest, with everybody aimed in the same direction, focused and intense. This weapon proved to have the power of a banana-cream pie three feet in diameter when dropped from a stepladder five-feet high.

Whoso belongs only to his own age, and reverences only its gilt Popinjays or smoot-smeared Mumbojumbos, must needs die with it.

This miracle of analysis, this marvel of the world of ideas, an almost amphibian object between Being and Non-being that we call the imaginary number.

I may not have been sure about what really did interest me, but I was absolutely sure about what didn't.

The world becomes full of organisms that have what it takes to become ancestors. That, in a sentence, is Darwinism.

It is the preservation of the species, not of individuals, which appears to be the design of Deity throughout the whole of nature.

The great thing however is, in the show of the temporal and the transient to recognize the substance which is immanent and the eternal which is present. For the work of Reason (which is synonymous with the Idea) when considered in its own actuality, is to simultaneously enter external existence and emerge with an infinite wealth of forms, phenomena and phases - a multiplicity that envelops its essential rational kernel with a motley outer rind with which our ordinary consciousness is earliest at home. It is this rind that the Concept must penetrate before Reason can find its own inward pulse and feel it still beating even in the outward phases. But this infinite variety of circumstances which is formed in this element of externality by the light of the rational essence shining in it - all this infinite material, with its regulatory laws - is not the object of philosophy....To comprehend what is, is the task of philosophy: and what is is Reason.

Worte sind Taten. Words are deeds.

Our whole past experience is continually in our consciousness, though most of it sunk to a great depth of dimness. I think of consciousness as a bottomless lake, whose waters seem transparent, yet into which we can clearly see but a little way.

While all these are disturbed and divided by the multifarious objects to which their thoughts must be applied, the Philosopher pursues, in solitary silence and in unbroken concentration of mind, his single and undeviating course towards the Good, the Beautiful, and the True; and that is his daily labour, to which others can only resort at times for rest and refreshment after toil.

To forget the wrongs you receive, is to remedy them.