The Philosopher of this age is not a Socrates, a Plato, a Hooker, or Taylor, who inculcates on men the necessity and infinite worth of moral goodness, the great truth that our happiness depends on the mind which is within us, and not on the circumstances which are without us; but a Smith, a De Lolme, a Bentham, who chiefly inculcates the reverse of this,-that our happiness depends entirely on external circumstances; nay, that the strength and dignity of the mind within us is itself the creature and consequence of these. Were the laws, the government, in good order, all were well with us; the rest would care for itself! Dissentients from this opinion, expressed or implied, are now rarely to be met with; widely and angrily as men differ in its application, the principle is admitted by all.

Every moment celebrates obsequies over the virtues of its predecessor.

I mean, a genuinely productive society. I mean you could produce plenty of goods without much freedom, but I think the whole sort of creative life of man is ultimately impossible without a considerable measure of individual freedom, of initiative, creation, all these things which we value, and I think value properly, are impossible without a large measure of freedom.

The symptom is not only a cyphered message, it is at the same time a way for the subject to organize his enjoyment - that is why, even after the completed interpretation, the subject is not prepared to renounce his symptom.

The notion contradicts reality when the latter has become self-contradictory. Hegel says that a prevailing social form can be successfully attacked by thought only if this form has come into open contradiction with its own 'truth,' in other words, if it can no longer fulfill the demands of its own contents.

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.

There are two godheads: the world and my independent I. I am either happy or unhappy, that is all. It can be said: good or evil do not exist. A man who is happy must have no fear. Not even in the face of death. Only a man who lives not in time but in the present is happy.

The greatest danger, that of losing one's own self, may pass off as quietly as if it were nothing; every other loss, that of an arm, a leg, five dollars, a wife etc., is sure to be noticed.

When you live alone you no longer know what it is to tell a story: the plausible disappears at the same time as the friends. You let events flow by too: you suddenly see people appear who speak and then go away; you plunge into stories of which you can't make head or tail: you'd make a terrible witness.

No matter how corrupt, greedy, and heartless our government, our corporations, our media, and our religious and charitable institutions may become, the music will still be wonderful. If I should ever die, God forbid, let this be my epitaph:THE ONLY PROOF HE NEEDEDFOR THE EXISTENCE OF GOD WAS MUSIC. Now, during our catastrophically idiotic war in Vietnam, the music kept getting better and better and better. We lost that war, by the way. Order couldn't be restored in Indochina until the people kicked us out. That war only made billionaires out of millionaires. Today's war is making trillionaires out of billionaires. Now I call that progress.

What is morality in any given time or place? It is what the majority then and there happen to like, and immorality is what they dislike.

By God's grace, I know Satan very well. If Satan can turn God's Word upside down and pervert the Scriptures, what will he do with my words -- or the words of others?

There is another form of temptation, more complex in its peril. It originates in an appetite for knowledge. From this malady of curiosity are all those strange sights exhibited in the theatre. Hence do we proceed to search out the secret powers of nature (which is beside our end), which to know profits not, and wherein men desire nothing but to know.

I have therefore found it necessary to deny knowledge in order to make room for faith.

Lands for the purposes of pleasure and magnificence, parks, gardens, public walks, &c. possessions which are every where considered as causes of expence, not as sources of revenue, seem to be the only lands which, in a great and civilized monarchy, ought to belong the crown.

The state of conformity is an imitation of grace. By a strange mystery - which is connected with the power of the social element - a profession can confer on quite ordinary men in their exercise of it, virtues which, if they were extended to all circumstances of life, would make of them heroes or saints. But the power of the social element makes these virtues natural.

Truth, like light, blinds. Falsehood, on the contrary, is a beautiful twilight that enhances every object.

The deepest thinking is humble. It is only concerned that the flame of truth which it keeps alive should burn with the strongest and purest heat; it does not trouble about the distance to which its brightness penetrates.

The king Frederic has sent me some of his dirty linen to wash; I will wash yours another time.

The history of other cultures is non-existent until it erupts in confrontation with the United States.

Citizens of a Jeffersonian democracy can be as religious or irreligious as they please as long as they are not "fanatical." That is, they must abandon or modify opinion on matters of ultimate importance, the opinions that may hitherto have given sense and point to their lives, if these opinions entail public actions that cannot be justified to most of their fellow citizens.

While there may exist no more than the normal extent of disagreement about the meaning of particular terms or theses contained in these works, there is a startling degree of divergence about the central view, the basic political attitude of Machiavelli.

In the same manner therefore as we have laid it down that the Sun holds the supremacy in the Intelligible world, having round about his own being, in one species, a vast multitude of gods (supposing him to have the same in the Sensible world), all of which move along their everlasting and most felicitous course in a circle, so do we prove him to be Leader and Lord, imparting to and filling the whole heaven, as he does, with his own splendour, likewise with infinite other blessings that be invisible to us: whilst the benefits commenced by the other deities are brought to perfection by him; nay, more, before this, these gods themselves were rendered perfect through his spontaneous and divine operation.

The fake love of ressentiment man offers no real help, since for his perverted sense of values, evils like "sickness" and "poverty" have become goods.

I propose in this inquiry to take nothing for granted, but to bring even accepted theories to the test of first principles, and should they not stand the test, freshly to interrogate facts in the endeavor to discover their law. I propose to beg no question, to shrink from no conclusion, but to follow truth wherever it may lead. Upon us is the responsibility of seeking the law, for in the very heart of our civilization to-day women faint and little children moan. But what that law may prove to be is not our affair. If the conclusions that we reach run counter to our prejudices, let us not flinch; if they challenge institutions that have long been deemed wise and natural, let us not turn back.

When you get over an infatuation, to fall for someone ever again seems so inconceivable that you imagine no one, not even a bug, that is not mired in disappointment.

...to the question whether or not the motion of the Earth in space can be made perceptible in terrestrial experiments. We have already remarked... that all attempts of this nature led to a negative result. Before the theory of relativity was put forward, it was difficult to become reconciled to this negative result.

The rosy mountain peaks laughed like high lustrous thoughts,and Helen, speechless, raised her pale hands toward the sunand joyed to feel its warm rays falling on her frozen palms.

The pivot round which the religious life... revolves, is the interest of the individual in his private personal destiny. Religion, in short, is a monumental chapter in the history of human egotism. The gods believed in-whether by crude savages or by men disciplined intellectually-agree with each other in recognizing personal calls. Religious thought is carried on in terms of personality, this being, in the world of religion, the one fundamental fact. To-day, quite as much as at any previous age, the religious individual tells you that the divine meets him on the basis of his personal concerns.

To live classically and to realize antiquity practically within oneself is the summit and goal of philology.

Staying as I am, one foot in one country and the other in another, I find my condition very happy, in that it is free.

The crisis facing men is not the crisis of masculinity, it is the crisis of patriarchal masculinity. Until we make this distinction clear, men will continue to fear that any critique of patriarchy represents a threat.

None can be an impartial or wise observer of human life but from the vantage ground of what we should call voluntary poverty.

For truth itself has not the privilege to be spoken at all times and in all sorts.

We assume that our own advances in objectivity are steps along a path that extends beyond them and beyond all our capacities. But even allowing unlimited time, or an unlimited number of generations, to take as many successive steps as we like, the process can never be completed. ... What is wanted is some way of making the most objective standpoint the basis of action.

War is not a courtesy but the most horrible thing in life; and we ought to understand that, and not play at war. We ought to accept this terrible necessity sternly and seriously. It all lies in that: get rid of falsehood and let war be war and not a game. As it is now, war is the favourite pastime of the idle and frivolous.

Secrecy is an instrument of conspiracy; it ought not, therefore, to be the system of a regular government.

Omnipresence has become an ordinary human dimension.

It is a waste of energy to be angry with a man who behaves badly, just as it is to be angry with a car that won't go. The difference is that you can compel your car to go to a garage, but you cannot compel Hitler to go to a psychiatrist.

Commoners are weightless. But he was a royal bon vivant who, no matter what, always weighed 125 kilos. I would be very surprised if he didn't have a few pounds left.

Wit is the appearance, the external flash of imagination. Thus its divinity, and the witty character of mysticism.

When I obey a rule, I do not choose. I obey the rule blindly.

We all want progress. But progress means getting nearer to the place where you want to be. And if you have taken a wrong turning, then to go forward does not get you any nearer. If you are on the wrong road, progress means doing an about-turn and walking back to the right road; in that case the man who turns back soonest is the most progressive man.

Lucid intervals and happy pauses.

Depart then satisfied, for he also who releases thee is satisfied.

Much more seriously, in those traditional eco-systems that we chose to retain, millions of non-human animals will continue periodically to starve, die horribly of thirst and disease, or even get eaten alive. This is commonly viewed as "natural" and hence basically OK. It would indeed be comforting to think that in some sense this ongoing animal holocaust doesn't matter too much. We often find it convenient to act as though the capacity to suffer were somehow inseparably bound up with linguistic ability or ratiocinative prowess. Yet there is absolutely no evidence that this is the case, and a great deal that it isn't.

The steady drip of water causes stone to hollow and yield.