When your father is alive, observe his will. When your father is dead observe his former actions. If, for three years after the death of your father you do not change from the ways of your father, you can be called a 'real son'.

Those things which now most engage the attention of men, as politics and the daily routine, are, it is true, vital functions of human society, but should be unconsciously performed, like the corresponding functions of the physical body. They are infra-human, a kind of vegetation. I sometimes awake to a half-consciousness of them going on about me, as a man may become conscious of some of the processes of digestion in a morbid state, and so have the dyspepsia, as it is called.

I have only two rules which I regard as principles of conduct. The first is: Have no rules. The second is: Be independent of the opinion of others.

If any man can convince me and bring home to me that I do not think or act aright, gladly will I change; for I search after truth, by which man never yet was harmed. But he is harmed who abideth on still in his deception and ignorance. Variant translation: If someone is able to show me that what I think or do is not right, I will happily change, for I seek the truth, by which no one ever was truly harmed. Harmed is the person who continues in his self-deception and ignorance.

Wherever a man comes, there comes revolution. The old is for slaves.

The conception of the necessary unit of all that is resolves itself into the poverty of the imagination, and a freer logic emancipates us from the straitwaistcoated benevolent institution which idealism palms off as the totality of being.

We took the liberty to make some enquiries concerning the ground of their pretensions to make war upon nations who had done them no injury, and observed that we considered all mankind as our friends who had done us no wrong, nor had given us any provocation. The Ambassador [of Tripoli] answered us that it was founded on the Laws of their Prophet, that it was written in their Koran, that all nations who should not have acknowledged their authority were sinners, that it was their right and duty to make war upon them wherever they could be found, and to make slaves of all they could take as Prisoners, and that every Musselman who should be slain in battle was sure to go to Paradise.

If man's love for himself be necessary, then his love for Him through whom, first his coming-to-be, and second, his continuance in his essential being with all his inward and outward traits, his substance and his accidents, occur must also be necessary. Whoever is so besotted by his fleshy appetites as to lack this love neglects his Lord and Creator. He possesses no authentic knowledge of Him; his gaze is limited to his cravings and to things of sense. 

Justice is conscience, not a personal conscience but the conscience of the whole of humanity. Those who clearly recognize the voice of their own conscience usually recognize also the voice of justice.

Few new truths have ever won their way against the resistance of established ideas save by being overstated. 

That the human mind has a certain order of possible progress, in which some things must precede others, an order which governments and public instructors can modify to some, but not to an unlimited extent: that all questions of political institutions are relative, not absolute, and that different stages of human progress not only will have, but ought to have, different institutions: That government is always either in the hands, or passing into the hands, of whatever is the strongest power in society, and that what this power is, does not depend on institutions, but institutions on it: That any general theory or philosophy of politics supposes a previous theory of human progress, and that this is the same thing with a philosophy of history.

Be attentive therefore, according to the instruction of the Gospel, to learn obedience from the lily and the bird. Be not affrighted, do no despair, when thou comparest thy life with these teachers. There is nothing to despair about, for indeed thou shalt learn from them; and the Gospel first comforts thee by telling thee that God is the God of patience, and then it adds: 'Thou shalt learn from the lilies and the birds, learn to be absolutely obedient like the lilies and the birds, learn not to serve two masters; for no man can serve two masters, he must either ... or.

There are two famous labyrinths where our reason very often goes astray. One concerns the great question of the free and the necessary, above all in the production and the origin of Evil. The other consists in the discussion of continuity, and of the indivisibles which appear to be the elements thereof, and where the consideration of the infinite must enter in.

Man must be free of it all, of his bad conscience and of the bad salvation from this conscience in order to become in truth the way. Now, he no longer promises others the fulfillment of his duties, but promises himself the fulfillment of man.

If a man has not, by the time he is 30, yielded to the fascination of every form of extremism, I don't know if he is to be admired or scorned - a saint or a corpse.

Outside the academic establishment, the "far-reaching change in all our habits of thought" is more serious. It serves to coordinate ideas and goals with those exacted by the prevailing system, to enclose them in the system, and to repel those which are irreconcilable with the system. The reign of such a one-dimensional reality does not mean that materialism rules, and that the spiritual, metaphysical, and bohemian occupations are petering out. On the contrary, there is a great deal of "Worship together this week," "Why not try God," Zen, existentialism, and beat ways of life, etc. But such modes of protest and transcendence are no longer contradictory to the status quo and no longer negative. They are rather the ceremonial part of practical behaviorism, its harmless negation, and are quickly digested by the status quo as part of its healthy diet.

Time is the father of truth, its mother is our mind.

The archer must know what he is seeking to hit; then he must aim and control the weapon by his skill. Our plans miscarry because they have no aim. When a man does not know what harbour he is making for, no wind is the right wind. Chance must necessarily have great influence over our lives, because we live by chance. It is the case with certain men, however, that they do not know that they know certain things. Just as we often go searching for those who stand beside us, so we are apt to forget that the goal of the Supreme Good lies near us.

If we make a couple of discoveries here and there we need not believe things will go on like this for ever.... Just as we hit water when we dig in the earth, so we discover the incomprehensible sooner or later.

For a very small expence the public can facilitate, can encourage, and can even impose upon almost the whole body of the people, the necessity of acquiring those most essential parts of education.

Is it reasonable to assume a purposiveness in all the parts of nature and to deny it to the whole?

There will not be one kind of community existing and one kind of life led in utopia. Utopia will consist of utopias, of many different and divergent communities in which people lead different kinds of lives under different institutions. Some kinds of communities will be more attractive to most than others; communities will wax and wane. People will leave some for others or spend their whole lives in one. Utopia is a framework for utopias, a place where people are at liberty to join together voluntarily to pursue and attempt to realize their own vision of the good life in the ideal community but where no one can impose his own utopian vision upon others.

Irony is a qualification of subjectivity.

Therefore create me! You, the most esteemed, cultured public, are in possession of nervus rerum gerendarum [the moving force to accomplish something]. Just a word from you, a promise to purchase what I write, or, if it is possible, so that everything can be in order immediately, a little advance payment, and I am an author; I shall remain one as long as this favor lasts.

There is but one unconditional commandment, which is that we should seek incessantly, with fear and trembling, so to vote and to act as to bring about the very largest total universe of good which we can see. Abstract rules indeed can help; but they help the less in proportion as our intuitions are more piercing, and our vocation is the stronger for the moral life. For every real dilemma is in literal strictness a unique situation; and the exact combination of ideals realized and ideals disappointed which each decision creates is always a universe without a precedent, and for which no adequate previous rule exists.

Evil perpetually tends to disappear.

Whether nature gives me a right, or whether God, the people's choice, etc., does so, all of that is the same foreign right, a right that I do not give or take to myself. Thus the Communists say, equal labour entitles man to equal enjoyment. [...] No, equal labour does not entitle you to it, but equal enjoyment alone entitles you to equal enjoyment. Enjoy, then you are entitled to enjoyment. But, if you have laboured and let the enjoyment be taken from you, then - 'it serves you right.' If you take the enjoyment, it is your right; if, on the contrary, you only pine for it without laying hands on it, it remains as before, a, 'well-earned right' of those who are privileged for enjoyment. It is their right, as by laying hands on it would become your right.

Everyday we act in ways that reflect our ethical judgements.

The political program of nation building in countries like Afghanistan and Iraq is one central example of the productive project of biopower and war. Nothing could be more postmodernist and antiessentialist than this notion of nation building.

Lack of originality, everywhere, all over the world, from time immemorial, has always been considered the foremost quality and the recommendation of the active, efficient and practical man...

How we hate this solemn Ego that accompanies the learned, like a double, wherever he goes.

No member of a crew is praised for the rugged individuality of his rowing.

The man who is guided by concepts and abstractions only succeeds by such means in warding off misfortune, without ever gaining any happiness for himself from these abstractions. And while he aims for the greatest possible freedom from pain, the intuitive man, standing in the midst of a culture, already reaps from his intuition a harvest of continually inflowing illumination, cheer, and redemption in addition to obtaining a defense against misfortune. To be sure, he suffers more intensely, when he suffers; he even suffers more frequently, since he does not understand how to learn from experience and keeps falling over and over again into the same ditch.

The wrinkles of a nation are as visible as those of an individual.

No man expects such exact fidelity as a traitor.

Your suffering like your fate is without motive. To suffer, truly to suffer, is to accept the invasion of ills without the excuse of causality, as a favor of demented nature, as a negative miracle...

The metaphysical apologia at least betrayed the injustice of the established order through the incongruence of concept and reality. The impartiality of scientific language deprived what was powerless of the strength to make itself heard and merely provided the existing order with a neutral sign for itself. Such neutrality is more metaphysical than metaphysics.

The fine arts once divorcing themselves from truth are quite certain to fall mad, if they do not die.

There is but One Principle that proceeds from God; and thus, in consequence of the unity of the Power, it is possible for each Individual to schematise his World of Sense in accordance with the law of that original harmony; - and every Individual, under the condition of being found on the way towards the recognition of the Imperative, must so schematise it. I might say: - Every Individual can and must, under the given condition, construct the True World of Sense, - for this indeed has beyond the universal and formal laws above deduced, no other Truth and Reality than this universal harmony.

The will is not fundamentally right, as the practical ones would like very much to assure us; one may not pass over the desire for knowledge in order to stand immediately in the will, but knowledge perfects itself to will when it desensualizes itself and creates itself as a spirit "which builds its own body."

Since sounds have no natural connection with our ideas ... the doubtfulness and uncertainty of their signification ... has its cause more in the ideas they stand for than in any incapacity there is in one sound more than another to signify any idea.

No amount of happiness enjoyed by some organisms can notionally justify the indescribable horrors of Auschwitz. [...] Nor can the fun and games outweigh the sporadic frightfulness of pain and despair that occurs every second of every day. For there's nothing inherently wrong with non-sentience or [...] non-existence; whereas there is something frightfully and self-intimatingly wrong with suffering.

Unity is the great goal toward which humanity moves irresistibly. But it becomes fatal, destructive of the intelligence, the dignity, the well-being of individuals and peoples whenever it is formed without regard to liberty, either by violent means or under the authority of any theological, metaphysical, political, or even economic idea. That patriotism which tends toward unity without regard to liberty is an evil patriotism, always disastrous to the popular and real interests of the country it claims to exalt and serve. Often, without wishing to be so, it is a friend of reaction - an enemy of the revolution, i.e., the emancipation of nations and men.

... people only count their misfortunes; their good luck they take no account of. But if they were to take everything into account, as they should, they'd find that they had their fair share of it.

Man is as young as the risks he takes.

The most important part of education - to teach the meaning of to know (in the scientific sense). The last statement in her notebook