I dare affirm in knowledge of nature, that a little natural philosophy, and the first entrance into it, doth dispose the opinion to atheism; but on the other side, much natural philosophy and wading deep into it, will bring about men's minds to religion; wherefore atheism every way seems to be combined with folly and ignorance, seeing nothing can can be more justly allotted to be the saying of fools than this, "There is no God" Of Atheism.

Society in shipwreck is a comfort to all.

The first duty of a man is the seeking after and the investigation of truth.

We hear only ourselves.

The world I believe is far too serious, and being far too serious, is it has need of a wise and merry philosophy.

We are not yet speaking about equality if we have not yet spoken about equal grievability, or the equal attribution of grievability. Grievability is a defining feature of equality. Those whose grievability is not assumed are those who suffer inequality-unequal value.

Our habitual experience is a complex of failure and success in the enterprise of interpretation. If we desire a record of uninterpreted experience, we must ask a stone to record its autobiography.

To execute laws is a royal office; to execute orders is not to be a king. However, a political executive magistracy, though merely such, is a great trust.

For we are social beings, who can exist and behave as autonomous agents only because we are supported in our ventures by that feeling of primal safety that the bond of society brings. We can envisage no project and no satisfaction on which the eyes of others do not shine. We are joined to those others, and even when they are strangers to us, they are also part of us. It is the indispensable need for membership that brings the national idea to our minds; and there is no rational argument that will expel it, once it is there. Without it, we are homeless; and even if our attitude to home is one of sour disaffection, home is no less necessary to our sense of who we are.

For nothing can be greater than seduction itself, not even the order that destroys it.

The equation of religion with belief is rather recent.

I have observed that even the barbarians across the Rhine sing savage songs composed in language not unlike the croaking of harsh-voiced birds, and that they delight in such songs. For I think it is always the case that inferior musicians, though they annoy their audiences, give very great pleasure to themselves.

What is the first business of one who practices philosophy? To get rid of self-conceit. For it is impossible for anyone to begin to learn that which he thinks he already knows.

It is, of course, clear that a country with a large foreign population must endeavour, through its schools, to assimilate the children of immigrants. It is, however, unfortunate that a large part of this process should be effected by means of a somewhat blatant nationalism.

Philosophers should consider the fact that the greatest happiness principle can easily be made an excuse for a benevolent dictatorship. We should replace it by a more modest and more realistic principle - the principle that the fight against avoidable misery should be a recognized aim of public policy, while the increase of happiness should be left, in the main, to private initiative.

What I am saying, then, is that elements of what we call "language" or "mind" penetrate so deeply into what we call "reality" that the very project of representing ourselves as being "mappers" of something "language-independent" is fatally compromised from the very start. Like Relativism, but in a different way, Realism is an impossible attempt to view the world from Nowhere. In this situation it is a temptation to say, "So we make the world," or "our language makes up the world," or "our culture makes up the world"; but this is just another form of the same mistake. If we succumb, once again we view the world-the only world we know-as a product. One kind of philosopher views it as a product from a raw material: Unconceptualized Reality. The other views it as a creation ex nihilo. But the world isn't a product. It's just the world.

An infirmity which affects the whole race, is no proper object for the scorn of an individual who belongs to that race, and who, before he could expose it, must himself have been its slave.

My point is not that everything is bad, but that everything is danger­ous, which is not exactly the same as bad. If everything is dangerous, then we always have something to do. So my position leads not to apa­thy but to a hyper- and pessimistic activism. I think that the ethico-political choice we have to make every day is to determine which is the main danger. "

Public life is a situation of power and energy; he trespasses against his duty who sleeps upon his watch, as well as he that goes over to the enemy.

While people are engaged in creating a totally different world, they always form vivid images of the preceding world.

Whether or no it be for the general good, life is robbery. It is at this point that with life morals become acute. The robber requires justification.

Children till 10. years old to serve as nurses. from 10. to 16. the boys make nails, the girls spin. at 16. go into the ground or learn trades.

Yet it seems extraordinary that the justice of increasing the expectations of the better placed by a billion dollars, say, should turn on whether the prospects of the least favored increase or decrease by a penny.

For Jung, the 'psychic world' (i.e. the world of the mind) was an independent reality, and it was possible to travel there and make the acquaintance of its inhabitants.

When we assume God to be a guiding principle-well, sure enough, a god is usually characteristic of a certain system of thought or morality. For instance, take the Christian God, the summum bonum: God is love, love being the highest moral principle; and God is spirit, the spirit being the supreme idea of meaning. All our Christian moral concepts derive from such assumptions, and the supreme essence of all of them is what we call God.

Great feelings take with them their own universe, splendid or abject. They light up with their passion an exclusive world in which they recognize their climate. There is a universe of jealousy, of ambition, of selfishness or generosity. A universe in other words a metaphysic and an attitude of mind.

Do not hire a man who does your work for money, but him who does it for love of it.

We learn history not in order to know how to behave or how to succeed, but to know who we are.

A new moral outlook is called for in which submission to the powers of nature is replaced by respect for what is best in man. It is where this respect is lacking that scientific technique is dangerous.

Social and economic inequalities, for example inequalities of wealth and authority, are just only if they result in compensating benefits for everyone, and in particular for the least advantaged members of society.

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

France had endeavoured under the specious pretext of an enlarged benevolence, to sow the seeds of enmity among nations, and destroy all local attachments, calling them narrow and illiberal-thereby to dissever the people from their governors.

Every one knows that there are no real forests in England. The deer in the parks of the great are demurely domestic cattle, fat as London alderman.

All of those who are "without" - without employment, without residence, without housing - are really excluded only in part.

There is no penalty attached to a lover's oath.

The poor maidservant who used to say that she only believed in God when she had a toothache puts all theologians to shame.

To ascend to the origin of things and speculate on the creation, is not the business of the natural philosopher. An humbler field is sufficient for him in the endeavor to discover, as far as our faculties will permit; what are these primary qualities impressed on matter, and to discover the spirit of the laws of nature

The progress from an absolute to a limited monarchy, from a limited monarchy to a democracy, is a progress toward a true respect for the individual.

Only the idiot is equipped to breathe.

So in this idea, then, everybody is fundamentally the ultimate reality. Not God in a politically kingly sense, but God in the sense of being the self, the deep-down basic whatever there is. And you're all that, only you're pretending you're not. And it's perfectly OK to pretend you're not, to be perfectly convinced, because this is the whole notion of drama.

It is a proof that the state is not an arbitrary invention, but is established by nature and reason, when we actually find that, in places where men have lived together for a time and have become educated, states are erected, although the people in the one such place know not that the same thing has been done in other places. Each people, which does not live in a condition of nature, but has a government, no matter how constituted, has a right to compel its recognition from all adjoining states.

Brave men were living before Agamemnon. 

We can hope that the ways of peace will attract the Arabic nations, for their territory and opportunities are broad enough for immeasurable advance, if the energies vented in spleen, are turned instead to a modernisation of the technology, a restoration of the soil, and a renovation of the economic, social, and political structure of those great and venerable lands.

I think that the task of philosophy is not to provide answers, but to show how the way we perceive a problem can be itself part of a problem.

Time, and Industry, produce everyday new knowledge.

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.