Morality is a subject that interests us above all others: We fancy the peace of society to be at stake in every decision concerning it; and 'tis evident, that this concern must make our speculations appear more real and solid, than where the subject is, in a great measure, indifferent to us. What affects us, we conclude can never be a chimera; and as our passion is engag'd on the one side or the other, we naturally think that the question lies within human comprehension; which, in other cases of this nature, we are apt to entertain some doubt of. Without this advantage I never should have ventur'd upon a third volume of such abstruse philosophy, in an age, wherein the greatest part of men seem agreed to convert reading into an amusement, and to reject every thing that requires any considerable degree of attention to be comprehended.

And some others that I have seen, were perhaps among the first. There is no third rising. Time sweeps all away with it so fast at this epoch. The Scottish Church has been short-lived, and was late in reaching thither.

What is food to one, is to others bitter poison.

From whence are these "rights of individuals" derived, and why should we care? Unless we presume the existence of some greater power that determines what is good, isn't it arbitrary to posit that human survival is more important than private property rights, an equally artificially construed concept? Isn't it arbitrary to assume that some sort of equality is preferable to a system where, say, the poor are assumed to have bad karma? If these 'rights of individuals' are derived only from shared humanity, then do 'individuals' (a thoroughly meaningless term, by the way), begin to lose them when they act inhumanely? And isn't it totally arbitrary to grant rights to humans rather than other creatures anyway?

The governing principles of chemical affinity are, that it is elective ; that it is definite ; that it determines the properties of the compound; and that analysis is possible.

I do not think that the dancing and singing of even little children can be explained wholly on the basis of unlearned and unformed responses to then existing objective conditions. Clearly there must be something in the present to evoke happiness. But the act is expressive only a there is in it a unison of something stored from past experience, something therefore generalized, with present conditions. In the case of expressions of happy children the marriage of past values and present incidents takes place easily; there are few obstructions to be overcome, few wounds to heal, few conflicts to resolve. With maturer persons, the reverse is the case. Accordingly the achievement of complete unison is rare; but when it occurs it is so on a deeper level and with a fuller content of meaning. And then, even though after long incubation and after precedent pangs of labor, the final expression may issue with the spontaneity of the cadenced speech or rhythmic movement of happy childhood.

Life is too short to occupy oneself with the slaying of the slain more than once. One of a series of exchanges when Richard Owen repeated generally repudiated claims about the Gorilla brain in a Royal Institution lecture.

If you are penitent, you love. And if you love you are of God. All things are atoned for, all things are saved by love. If I, a sinner even as you are, am tender with you and have pity on you, how much more will God have pity upon you. Love is such a priceless treasure that you can redeem the whole world by it, and cleanse not only your own sins but the sins of others.

The French want no-one to be their superior. The English want inferiors. The Frenchman constantly raises his eyes above him with anxiety. The Englishman lowers his beneath him with satisfaction.

If you can speak what you will never hear, if you can write what you will never read, you have done rare things.

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.

When we come to think about the several benefits in regard to their cause, how have they arisen? Have they arisen out of hate of others and injuring others? Of course we should say no. We should say they have arisen out of love of others and benefiting others. If we should classify one by one all those who love others and benefit others, should we find them to be partial or universal? Of course we should say they are universal. Now, since universal love is the cause of the major benefits in the world, therefore Mozi proclaims universal love is right. And, as has already been said, the interest of the magnanimous lies in procuring benefits for the world and eliminating its calamities. Now that we have found out the consequences of universal love to be the major benefits of the world and the consequences of partiality to be the major calamities in the world; this is the reason why Mozi said partiality is wrong and universality is right.

Reverence for life, veneratio vitæ, is the most direct and at the same time the profoundest achievement of my will-to-live. In reverence for life my knowledge passes into experience. The simple world- and life-affirmation which is within me just because I am will-to-live has, therefore, no need to enter into controversy with itself, if my will-to-live learns to think and yet does not understand the meaning of the world. In spite of the negative results of knowledge, I have to hold fast to world- and life-affirmation and deepen it. My life carries its own meaning in itself. This meaning lies in my living out the highest idea which shows itself in my will-to-live, the idea of reverence for life. With that for a starting-point I give value to my own life and to all the will-to-live which surrounds me, I persevere in activity, and I produce values.

To conceive the good, in fact, is not sufficient; it must be made to succeed among men. To accomplish this less pure paths must be followed.

Thus night with all her snares passed through the upper worldand baited all heads sweetly, fed all foolish hopes,for night can bring to men all shrewish day denies,wrapped as a gift in the green leaves of opiate dream.

Speciesism-the word is not an attractive one, but I can think of no better term-is a prejudice or attitude of bias in favor of the interests of members of one's own species and against those of members of other species.

In the final, positive state, the mind has given over the vain search after Abolute notions, the origin and destination of the universe, and the cause of phenomenon, and applies itself to the tudy of their laws, - that is, their invariable relations of succession and resemblance. Reasoning and observation, duly combined, are the means of this knowledge. What is now understood when we speak of an explanation of the facts is simply the establishment of a connection between single phenomena and some general facts, the number of which continually diminishes with the progress of science.

A great affliction of all Philistines is that idealities afford them no entertainment, but to escape from boredom they are always in need of realities.

Do not ask who I am and do not ask me to remain the same: leave it to our bureaucrats and our police to see that our papers are in order. At least spare us their morality when we write.

When angry, count ten before you speak; if very angry, an hundred.

Never trust her at any time, when the calm sea shows her false alluring smile.

There is but one Temple in the World; and that is the Body of Man. Nothing is holier than this high form. Bending before men is a reverence done to this Revelation in the Flesh. We touch Heaven, when we lay our hand on a human body. Variant translation: There is but one temple in the Universe and that is the Body of Man.

All movements go too far.

A penny saved is of more value than a penny paid out.

The Outsider's miseries are the prophet's teething pains. He retreats into his room, like a spider in a dark corner; he lives alone, wishes to avoid people.

I suppose I must be out of sorts to feel everything so deeply. Sometimes, however, it seems to me that i am not really a human being at all, but like a bird or a beast in human form. I feel so much more at home even in a scrap of garden like the one here, and still more in the meadows when the grass is humming with bees than - at one of the our party congresses.

Psychological disorders are symptoms of a blocked story... The patient is cured the moment she narrates herself free.

I do not define time, space, place, and motion, as being well known to all. Only I must observe, that the common people conceive those quantities under no other notions but from the relation they bear to sensible objects. And thence arise certain prejudices, for the removing of which it will be convenient to distinguish them into absolute and relative, true and apparent, mathematical and common.

The first task of administrative theory is to develop a set of concepts that will permit the description, in terms relevant to the theory, of administrative situations. These concepts, to be scientifically useful, must be operational; that is, their meanings must correspond to empirically observable facts or situations.

The poet is, etymologically, the maker. Like all makers, he requires a stock of raw materials - in his case, experience. Now experience is not a matter of having actually swum the Hellespont, or danced with the dervishes, or slept in a doss-house. It is a matter of sensibility and intuition, of seeing and hearing the significant things, of paying attention at the right moments, of understanding and co-ordinating. Experience is not what happens to a man; it is what a man does with what happens to him. It is a gift for dealing with the accidents of existence, not the accidents themselves. By a happy dispensation of nature, the poet generally possesses the gift of experience in conjunction with that of expression. What he says so well is therefore intrinsically of value.

People talk, indeed, of a "primitive mentality", as, for example, to-day that of the inferior races, and in days gone by that of humanity in general, at whose door the responsibility for superstition should be laid.

All is riddle, and the key to a riddle is another riddle.

Every civilized human being, whatever his conscious development, is still an archaic man at the deeper levels of his psyche. Just as the human body connects us with the mammals and displays numerous relics of earlier evolutionary stages going back to even the reptilian age, so the human psyche is likewise a product of evolution which, when followed up to its origins, show countless archaic traits.

We can be knowledgeable with other men's knowledge, but we cannot be wise with other men's wisdom.

Of course, he who has put forth his total strength in fit actions, has the richest return of wisdom.

In the same way that the figure of the peasant tends to disappear, so too does the figure of the industrial worker, the service industry worker and all other separate categories.

The two guides call out to a man early and late. And yet, no, for when remorse calls to a man it is always late. The call to find the way again by seeking out God in the confession of sins is always at the eleventh hour. Whether you are young or old, whether you have sinned much or little, whether you have offended much or neglected much, the guilt makes this call come at the eleventh hour. The inner agitation of the heart understands what remorse insists upon, that the eleventh hour has come. For in the sense of time, the old man's age is the eleventh hour; and the instant of death, the final moment in the eleventh hour. The indolent youth speaks of a long life that lies before him. The indolent old man hopes that his death is still a long way off. But repentance and remorse belong to the eternal in a man.

For a man to love again where he is loved, it is the charity of publicans contracted by mutual profit and good offices; but to love a man's enemies is one of the cunningest points of the law of Christ, and an imitation of the divine nature.

It is not honourable to attack an enemy without putting yourself at risk.

Everything which distinguishes man from the animals depends upon this ability to volatilize perceptual metaphors in a schema, and thus to dissolve an image into a concept. For something is possible in the realm of these schemata which could never be achieved with the vivid first impressions: the construction of a pyramidal order according to castes and degrees, the creation of a new world of laws, privileges, subordinations, and clearly marked boundaries, a new world, one which now confronts that other vivid world of first impressions as more solid, more universal, better known, and more human than the immediately perceived world, and thus as the regulative and imperative world.

I think of so many people who are no more, and I pity them. Yet they are not so much to be pitied, for they have solved every problem, beginning with the problem of death.

There is no man so good, who, were he to submit all his thoughts and actions to the laws, would not deserve hanging ten times in his life.

This species works intentionally on its own destruction (by war). This, however, does not keep the rational creatures of such a constantly advancing culture, even in the midst of war, from promising to mankind in coming centuries an unequivocal prospect of bliss which will never end.

It is not meet to take the children's bread, and to cast it to dogs.

In a free nation, it matters not whether individuals reason well or ill; it is sufficient that they do reason. Truth arises from the collision and from hence springs liberty, which is a security from the effects of reasoning.

In the name of national security, the Commission's hearings were held in secret, thereby continuing the policy which has marked the entire course of the case. This prompts my second question: If, as we are told, Oswald was the lone assassin, where is the issue of national security? Indeed, precisely the same question must be put here as was posed in France during the Dreyfus case: If the Government is so certain of its case, why has it conducted all its inquiries in the strictest secrecy? "