How much education may reconcile young people to pain and sufference, the examples of Sparta do sufficiently shew; and they who have once brought themselves not to think bodily pain the greatest of evils, or that which they ought to stand most in fear of, have made no small advance toward virtue.

Olympian bards who sung Divine ideas below, Which always find us young And always keep us so.

I have nothing but contempt for you idiotic chosen ones who have the heart to rejoice when there are the damned in Hell and the poor on earth; as for me, I am on the side of men and I will not leave it.

A clever child brought up with a foolish one can itself become foolish. Man is so perfectable and corruptible he can become a fool through good sense.

No realistic, sane person goes around Chicago without protection.

Dying people often become childish.

Every sentence I utter must be understood not as an affirmation, but as a question.

All the future of socialism resides in the autonomous development of workers' syndicates.

The working classes may be injuriously degraded and oppressed in three ways: 1st - When they are neglected in infancy 2nd - When they are overworked by their employer, and are thus rendered incompetent from ignorance to make a good use of high wages when they can procure them. 3rd - When they are paid low wages for their labour.

Women will be no longer made the slaves of, or dependent upon men ... They will be equal in education, rights, privileges and personal liberty.

Although a poem be not made by counting of syllables upon the fingers, yet "numbers" is the most poetical synonym we have for verse, and "measure" the most significant equivalent for beauty, for goodness, and perhaps even for truth. Those early and profound philosophers, the followers of Pythagoras, saw the essence of all things in number, and it was by weight, measure, and number, as we read in the Bible, that the Creator first brought Nature out of the void.

How good would it be if one could die by throwing oneself into an infinite void.

Above all our thought should be empty, waiting, not seeking anything, but ready to receive in its naked truth the object that is to penetrate it. All wrong translations, all absurdities in geometry problems, all clumsiness of style, and all faulty connection of ideas in compositions and essays, all such things are due to the fact that thought has seized upon some idea too hastily, and being thus prematurely blocked, is not open to the truth.

I have suggested that behind almost all myth lies the mono-plot of the game of hide-and-seek.

The people are led to find in the productive apparatus the effective agent of thought and action to which their personal thought and action can and must be surrendered. And in this transfer, the apparatus also assumes the role of a moral agent.

I'm not clever enough to be a physicist. When asked about why he chose to become a biologist.

I care little about the sword: I will allow a thing to struggle for itself in this world, with any sword or tongue or implement it has, or can lay hold of. We will let it preach, and pamphleteer, and fight, and to the uttermost bestir itself, and do, beak and claws, whatsoever is in it; very sure that it will, in the long-run, conquer nothing which does not deserve to be conquered. What is better than itself, it cannot put away, but only what is worse. In this great Duel, Nature herself is umpire, and can do no wrong: the thing which is deepest-rooted in Nature, what we call truest, that thing and not the other will be found growing at last.

The stock market was created by the telegraph and the telephone, and its panics are engineered by carefully orchestrated stories in the press.

All gods are homemade, and it is we who pull their strings, and so, give them the power to pull ours Vijaya in Island.

I freely admit that the remembrance of David Hume was the very thing that many years ago first interrupted my dogmatic slumber and gave a completely different direction to my researches in the field of speculative philosophy.

And the soul, my soul at least, longs for something else, not absorption, not quietude, not peace, not appeasement, it longs ever to approach and never to arrive, it longs for the never-ending longing, for an eternal hope which is eternally renewed but never wholly fulfilled. And together with all this, it longs for an eternal lack of something and an eternal suffering. A suffering, a pain, thanks to which it grows without ceasing in consciousness and longing. Do not write upon the gate of heaven that sentence which Dante placed over the threshold of hell, Lasciate ogni speranza! [Lasciate ogne speranza, voi ch'intrate: All hope abandon, ye who enter in] Do not destroy time!

Faculty X is simply that latent power in human beings possess to reach beyond the present. After all, we know perfectly well that the past is as real as the present, and that New York and Singapore and Lhasa and Stepney Green are all as real as the place I happen to be in at the moment. Yet my senses do not agree. They assure me that this place, here and now, is far more real than any other place or any other time. Only in certain moments of great inner intensity do I know this to be a lie. Faculty X is a sense of reality, the reality of other places and other times, and it is the possession of it - fragmentary and uncertain though it is - that distinguishes man from all other animals.

When we are the victims of illusion we do not feel it to be an illusion but a reality. It is the same perhaps with evil. Evil when we are in its power is not felt as evil but as a necessity, or even a duty.

It seems that the creative faculty, and the critical faculty, cannot exist together in their highest perfection.

The book of the world, so richly studied by autodidacts, is being closed by the "learned," who are raising walls of opinions to shut the world out.

Astronomy is perhaps the science whose discoveries owe least to chance, in which human understanding appears in its whole magnitude, and through which man can best learn how small he is.

If everything must have a cause, then God must have a cause. If there can be anything without a cause, it may just as well be the world as God, so that there cannot be any validity in that argument. It is exactly of the same nature as the Hindu's view, that the world rested upon an elephant and the elephant rested upon a tortoise; and when they said, "How about the tortoise?" the Indian said, "Suppose we change the subject." The argument is really no better than that.

I am of course confident that I will fulfil my tasks as a writer in all circumstances - from my grave even more successfully and more irrefutably than in my lifetime. No one can bar the road to truth, and to advance its cause I am prepared to accept even death. But may it be that repeated lessons will finally teach us not to stop the writer's pen during his lifetime? At no time has this ennobled our history.

Rooted in freedom, bonded in the fellowship of danger, sharing everywhere a common human blood, we declare again that all men are brothers, and that mutual tolerance is the price of liberty.

Whenever our neighbour's house is on fire, it cannot be amiss for the engines to play a little on our own.

We can only learn to love by loving.

I have no faith in precision: ...simplicity and clarity are values in themselves, but not... [of] precision or exactness...

Consciousness is what makes the mind-body problem really intractable.

The second half of a man's life is made up of nothing but the habits he has acquired during the first half.

Our condition is like that of the poor wolves: if one of the flock wound himself, or so much as limp, the rest eat him up incontinently. That serene Power interposes the check upon the caprices and officiousness of our wills.

A multitude is irreducible multiplicity; the singular social differences that constitute the multitude must always be expressed and can never be flattened into sameness, unity, identity, or indifference. ... the compact identities of factory workers in the dominant countries have been undermined with the rise of short-term contracts and forced mobility of new forms of work; how migration has challenged traditional notions of national identity; how family identity has changed and so forth.

Reality is harsh to the feet of shadows.

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.

The habits of study acquired at Universities are of the highest importance in after-life. At the season when you are in young years the whole mind is, as it were, fluid, and is capable of forming itself into any shape that the owner of the mind pleases to order it to form itself into. The mind is in a fluid state, but it hardens up gradually to the consistency of rock or iron, and you cannot alter the habits of an old man, but as he has begun he will proceed and go on to the last.

The divine origin of man, as taught by Vedanta, IS continually inculcated, to stimulate his efforts to return, to animate him in the struggle, and incite him to consider a reunion and reincorporation with Divinity as the one primary object of every action and reaction. Even the loftiest philosophy of the European, the idealism of reason as it is set forth by the Greek philosophers, appears in comparison with the abundant light and vigor of Oriental idealism like a feeble Promethean spark in the full flood of heavenly glory of the noonday sun, faltering and feeble and ever ready to be extinguished.

I shall develop the thesis that anyone acting communicatively must, in performing any speech act, raise universal validity claims and suppose that they can be vindicated.

It is only afterward that a new idea seems reasonable. To begin with, it usually seems unreasonable.

It is not society's fault that most men seem to miss their vocation. Most men have no vocation.

Bullialdus wrote that all force respecting the Sun as its center & depending on matter must be reciprocally in a duplicate ratio of the distance from the center.