We celebrate the most solemn of our Games, dedicating it to the honour of the "Invincible Sun," during which it is not lawful for anything cruel (although necessary), which the previous month presented in its Shows, should be perpetrated on this occasion. The Saturnalia, being the concluding festival, are closely followed in cyclic order by the Festival of the Sun; the which I hope that the Powers above will grant me frequently to chaunt, and to celebrate; and above all others may the Sovereign Sun, lord of the universe! He who proceeding from all eternity in the generative being of the Good, stationed as the central one amidst the central intelligible deities, and replenishing them all with concord, infinite beauty, generative superabundance, and perfect intelligence, and with all blessings collectively without limit of time; and in time present illuminating his station which moves as the centre of all the heavens, his own possession from all eternity!

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.

Flimsy, desultory readers, who fly from foolish book to foolish book, and get good of none, and mischief of all-are not these as foolish, unhealthy eaters, who mistake their superficial false desire after spiceries and confectioneries for their real appetite, of which even they are not destitute, though it lies far deeper, far quieter, after solid nutritive food?

The secret is that only that which can destroy itself is truly alive.

That which distinguishes the Christian narrow way from the common human narrow way is the voluntary. Christ was not someone who coveted earthly things but had to be satisfied with poverty, no, he chose poverty.

To my complete surprise, that exposure to out-of-date scientific theory and practice radically undermined some of my basic conceptions about the nature of science and the reasons for its special success.Those conceptions were ones I had previously drawn partly from scientific training itself and partly from a long-standing avocational interest in the philosophy of science. Somehow, whatever their pedagogic utility and their abstract plausibility, those notions did not at all fit the enterprise that historical study displayed. Yet they were and are fundamental to many discussions of science, and their failures of verisimilitude therefore seemed thoroughly worth pursuing. The result was a drastic shift in my career plans, a shift from physics to history of science and then, gradually, from relatively straightforward historical problems back to the more philosophical concerns that had initially led me to history.

Laws are always unstable unless they are founded on the manners of a nation; and manners are the only durable and resisting power in a people.

And what has Don Quixote left, do you ask? I answer, he has left himself, and a man, a living and eternal man, is worth all the theories and all the philosophies. Other peoples have left chiefly institutions, books; we have left souls; St. Teresa is worth any institution, any Critique of Pure Reason.

A modern theory of knowledge which takes account of the relational as distinct from the merely relative character of all historical knowledge must start with the assumption that there are spheres of thought in which it is impossible to conceive of absolute truth existing independently of the values and position of the subject and unrelated to the social context. Even a god could not formulate a proposition on historical subjects like 2 x 2 = 4, for what is intelligible in history can be formulated only with reference to problems and conceptual constructions which themselves arise in the flux of historical experience.

Both are torn halves of an integral freedom, to which however they do not add up.

When I am attacked by gloomy thoughts, nothing helps me so much as running to my books. They quickly absorb me and banish the clouds from my mind.

As for the Mystical Writers scrupling to Communicate their Knowledge, they might less to their own Disparagement, and to the trouble of their Readers, have conceal'd it by writing no Books, then by Writing bad ones. If Themistius were here, he would not stick to say that Chymists write thus darkly, not because they think their Notions too precious to be explain'd, but because they fear that if they were explain'd, men would discern, that they are farr from being precious.

The telling of jokes is an art of its own, and it always rises from some emotional threat. The best jokes are dangerous, and dangerous because they are in some way truthful.

The custom of procuring abortions has reached such appalling proportions in America as to be beyond belief... So great is the misery of the working classes that seventeen abortions are committed in every one hundred pregnancies.

Philosophy is not the owl of Minerva that takes flight after history has been realized in order to celebrate its happy ending; rather, philosophy is subjective proposition, desire, and praxis that are applied to the event.

Man, if he is to remain man, must advance by way of consciousness. There is no road leading backward. ... We can no longer veil reality from ourselves by renouncing self-consciousness without simultaneously excluding ourselves from the historical course of human existence.

Soul, indeed, is a certain medium between an impartible essence, and an essence which is divisible about bodies. But intellect is an impartible essence alone. And qualities and material forms are divisible about bodies. Not everything which acts on another, effects that which it does effect by approximation and contact; but those natures which effect any thing by approximation and contact, use approximation accidentally.

If one does not preserve the learned in a state he will be injuring the state; if one is not zealous (to recommend) the virtuous upon seeing one, he will be neglecting the ruler. Enthusiasm is to be shown only to the virtuous, and plans for the country are only to be shared with the learned. Few are those, who, neglecting the virtuous and slighting the learned, could still maintain the existence of their countries. Book 1; Befriending the Learned Variant translation: To enter upon rulership of a country but not preserve its scholars will result in the downfall of the country. To see the worthy but not hasten to them will make the country's ruler less able to perform his duties. To the unworthy is due no attention. The ignorant should remain without inclusion in the state's affairs. To impede the virtuous and neglect the scholarly and still maintain the survival of the state has yet to be, indeed.

Perhaps no philosopher is more correct than the cynic. The happiness of the animal, that thorough cynic, is the living proof of cynicism.

Nonviolence is perhaps best described as a practice of resistance that becomes possible, if not mandatory, precisely at the moment when doing violence seems most justified and obvious. In this way, it can be understood as a practice that not only stops a violent act, or a violent process, but requires a form of sustained action, sometimes aggressively pursued. So, one suggestion I will make is that we can think of nonviolence not simply as the absence of violence, or as the act of refraining from committing violence, but as a sustained commitment, even a way of rerouting aggression for the purposes of affirming ideals of equality and freedom.

This actual world of what is knowable, in which we are and which is in us, remains both the material and the limit of our consideration.

As I watched the seagulls, I thought: "That's the road to take; find the absolute rhythm and follow it with absolute trust."

Did ye never read in the scriptures, The stone which the builders rejected, the same is become the head of the corner: this is the Lord's doing, and it is marvellous in our eyes? Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder.

The tiger that assails me is in the right, and I who strike him down am also in the right. I defend against him not my right, but myself.

Men are most apt to believe what they least understand.

Where is the prince sufficiently educated to know that for seventeen hundred years the Christian sect has done nothing but harm?

Two difficulties: (1) Can we transform psychologic time, which is qualitative, into a quantitative time? (2) Can we reduce to one and the same measure facts which transpire in different worlds [of conscious beings]!

We have here a question of difficulty, analogous to the question of nominalism and realism.

It would be an endless task to trace the variety of meannesses, cares, and sorrows, into which women are plunged by the prevailing opinion that they were created rather to feel than reason, and that all the power they obtain, must be obtained by their charms and weakness.

Nothing more strikingly betrays the credulity of mankind than medicine. Quackery is a thing universal, and universally successful. In this case it becomes literally true that no imposition is too great for the credulity of men.

The more you live, the less useful it seems to have lived.

To the wild deep-hearted man all was yet new, not veiled under names or formulas; it stood naked, flashing in on him there, beautiful, awful, unspeakable. Nature was to this man, what to the Thinker and Prophet it forever is, preternatural. This green flowery rock-built earth, the trees, the mountains, rivers, many-sounding seas;-that great deep sea of azure that swims overhead; the winds sweeping through it; the black cloud fashioning itself together, now pouring out fire, now hail and rain.

I well knew that to propose something which would be called extreme, was the true way not to impede but to facilitate a more moderate experiment.

In our country the lie has become not just a moral category but a pillar of the State.

I cannot recall a time when American education was not in a "crisis." We have lived through Sputnik (when we were "falling behind the Russians"), through the era of "Johnny can't read," and through the upheavals of the Sixties. Now a good many books are telling us that the university is going to hell in several different directions at once. I believe that, at least in part, the crisis rhetoric has a structural explanation: since we do not have a national consensus on what success in higher education would consist of, no matter what happens, some sizable part of the population is going to regard the situation as a disaster. As with taxation and relations between the sexes, higher education is essentially and continuously contested territory. Given the history of that crisis rhetoric, one's natural response to the current cries of desperation might reasonably be one of boredom.

I would rather be exposed to the inconveniences attending too much liberty, than those attending too small a degree of it.

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.

To say that all philosophy is writing is, minimally, to say that it is never the transparent expression of thought.

It seems to me that the current political task in a society like ours is to criticize the working of institutions that are apparently the most neutral and independent, to criticize these institutions and attack them in such a way that the political violence that exercises itself obscurely through them becomes manifest, so that one can fight against them.

To use Virtue is perfect blessedness.

While imprisoned in the shed Pierre had learned not with his intellect but with his whole being, by life itself, that man is created for happiness, that happiness is within him, in the satisfaction of simple human needs, and that all unhappiness arises not from privation but from superfluity. And now during these last three weeks of the march he had learned still another new, consolatory truth- that nothing in this world is terrible. He had learned that as there is no condition in which man can be happy and entirely free, so there is no condition in which he need be unhappy and lack freedom. He learned that suffering and freedom have their limits and that those limits are very near together....

Whoever has overthrown an existing law of custom has hitherto always first been accounted a bad man: but when, as did happen, the law could not afterwards be reinstated and this fact was accepted, the predicate gradually changed: - history treats almost exclusively of these bad men who subsequently became good men!

Not to feel exasperated or defeated or despondent because your days aren't packed with wise and moral actions. But to get back up when you fail, to celebrate behaving like a human-however imperfectly-and fully embrace the pursuit you've embarked on.

Self-reliance, the height and perfection of man, is reliance on God.

Science fiction may be defined as that branch of literature which deals with the response of human beings to advances in science and technology. Actual change in science and technology, occurring quickly enough and striking deeply enough to affect a human being in the course of his normal lifetime, is a phenomenon peculiar to the world only since the Industrial Revolution ... The first well-known writer who responded to this new factor in human affairs by dealing regularly with science fiction, by studying the effect of additional scientific advance upon mankind ... was Jules Verne. In the English language, the early master was H. G. Wells. Between them, they laid the foundation for every theme upon which science fiction writers have been ringing variations ever since.

Until the seventeenth century there was no concept of evidence with which to pose the problem of induction!

My Lord St. Albans said that Nature did never put her precious jewels into a garret four stories high, and therefore that exceeding tall men had ever very empty heads.

To have good sense, is the first principle and fountain of writing well.

In a free system any large, popular, revolutionary movement should be able to bring about its ends by such a voluntary process. As more and more people see how it works more and more will wish to participate in or support it. And so it will grow, without being necessary to force everyone or a majority or anyone into the pattern.