The brain may be regarded as a kind of parasite of the organism, a pensioner, as it were, who dwells with the body.

Magnanimity in politics is not seldom the truest wisdom; and a great empire and little minds go ill together.

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.

...it [is] possible to suppose that, if Russia is allowed to have peace, an amazing industrial development may take place, making Russia a rival of the United States.

I have often thought that the best way to define a man's character would be to seek out the particular mental or moral attitude in which, when it came upon him, he felt himself most deeply and intensely active and alive. At such moments there is a voice inside which speaks and says: "This is the real me!"

In the human reality, all existence that spends itself in procuring the prerequisites of existence is thus an "untrue" and unfree existence. Obviously this reflects the not at all ontological condition of a society based on the proposition that freedom is incompatible with the activity of procuring the necessities of life, that this activity is the "natural" function of a specific class, and that cognition of the truth and true existence imply freedom from the entire dimension of such activity. ... Society still is organized in such a way that procuring the necessities of life constitutes the full-time and life-long occupation of specific social classes, which are therefore unfree and prevented from a human existence. In this sense, the classical proposition according to which truth is incompatible with enslavement by socially necessary labor is still valid.

All poetry is misrepresentation.

The thirst after happiness is never extinguished in the heart of man.

But perhaps I lack the gift. I see I've described her as being like a sword. That's true as far as it goes. But utterly inadequate by itself, and misleading. I ought to have said 'But also like a garden. Like a nest of gardens, wall within wall, hedge within hedge, more secret, more full of fragrant and fertile life, the further you explore.' And then, of her, and every created thing I praise, I should say 'in some way, in its unique way, like Him who made it.' Thus up from the garden to the Gardener, from the sword to the Smith. to the life-giving Life and the Beauty that makes beautiful.

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.

To those whose talents are above mediocrity, the highest subjects may be announced. To those who are below mediocrity, the highest subjects may not be announced.

Eros is a superhuman power which, like nature herself, allows itself to be conquered and exploited as though it were impotent. But triumph over nature is dearly paid for. Nature requires no explanations of principle, but asks only for tolerance and wise measure. "Eros is a mighty daemon," as the wise Diotima said to Socrates. We shall never get the better of him, or only to our own hurt. He is not the whole of our inward nature, though he is at least one of its essential aspects.

I am a Roman citizen.

He yawned. He had finished the day and he had also finished with his youth. Various well-bred moralities had already discreetly offered him their services: disillusioned epicureanism, smiling tolerance, resignation, common sense stoicism - all the aids whereby a man may savour, minute by minute, like a connoisseur, the failure of a life.

We cannot always choose the vocation to which we believe we are called. Our social relations, to some extent, have already begun to form before we are in a position to determine them.

In order to remain silent Da-sein must have something to say.

I do not pretend to start with precise questions. I do not think you can start with anything precise. You have to achieve such precision as you can, as you go along.

We are told that Christ was killed for us, that His death has washed out our sins, and that by dying He has disabled death itself. That is the formula. That is Christianity. That is what has to be believed. Any theories we build up as to how Christ's death did all this are, in my view, quite secondary: mere plans or diagrams to be left alone if they do not help us, and, if they do help us, not to be confused with the thing itself.

Creatures extremely low in the intellectual scale may have conception. All that is required is that they should recognize the same experience again. A polyp would be a conceptual thinker if a feeling of 'Hello! thingumbob again!' ever flitted through its mind.

Great geniuses have the shortest biographies.

Man's urge for change and his need for stability have always balanced and checked each other, and our current vocabulary, which distinguishes between two factions, the progressives and the conservatives, indicates a state of affairs in which this balance has been thrown out of order. No civilization - the man-made artifact to house successive generations - would ever have been possible without a framework of stability, to provide the wherein for the flux of change. Foremost among the stabilizing factors, more enduring than customs, manners and traditions, are the legal systems that regulate our life in the world and our daily affairs with each other.

It is normal to hate what we fear, and it happens frequently, though not always, that we fear what we hate. I think it may be taken as the rule among primitive men, that they both fear and hate whatever is unfamiliar. They have their own herd, originally a very small one. And within one herd, all are friends, unless there is some special ground of enmity. Other herds are potential or actual enemies; a single member of one of them who strays by accident will be killed. An alien herd as a whole will be avoided or fought according to circumstances. It is this primitive mechanism which still controls our instinctive reaction to foreign nations. The completely untravelled person will view all foreigners as the savage regards a member of another herd. But the man who has travelled, or who has studied international politics, will have discovered that, if his herd is to prosper, it must, to some degree, become amalgamated with other herds.

My kingdom is not of this world: if my kingdom were of this world, then would my servants fight, that I should not be delivered to the Jews: but now is my kingdom not from hence.

The necessaries of life occasion the great expense of the poor. They find it difficult to get food, and the greater part of their little revenue is spent in getting it. The luxuries and vanities of life occasion the principal expense of the rich, and a magnificent house embellishes and sets off to the best advantage all the other luxuries and vanities which they possess. A tax upon house-rents, therefore, would in general fall heaviest upon the rich; and in this sort of inequality there would not, perhaps, be anything very unreasonable. It is not very unreasonable that the rich should contribute to the public expense, not only in proportion to their revenue, but something more than in that proportion.

What the age needs is not a genius - it has had geniuses enough, but a martyr, who in order to teach men to obey would himself be obedient unto death. What the age needs is awakening. And therefore someday, not only my writings but my whole life, all the intriguing mystery of the machine will be studied and studied. I never forget how God helps me and it is therefore my last wish that everything may be to his honour.

It is freedom, it is particularity, it is solitude that we are aiming at, and not Evil for its own sake.

When we observe a thing, we see too much in it, we fall under the spell of the wealth of empirical detail which prevents us from clearly perceiving the notional determination which forms the core of the thing. The problem is thus not that of how to grasp the multiplicity of determinations, but rather to abstract from them, how to constrain our gaze and teach it to grasp only the notional determinism.

A strict allegory is like a puzzle with a solution: a great romance is like a flower whose smell reminds you of something you can't quite place. I think the something is 'the whole quality of life as we actually experience it.'

It is quite clear to you that all the people see that lower kinds of creation could have been made in a different way from that in which they really are, and as they see this lower degree in many things they think that they must have been made by chance.

The transition from Hegel to Marx is, in all respects, a transition to an essentially different order of truth, no to be interpreted in terms of philosophy. We shall see that all the philosophical concepts of Marxian theory are social and economic categories, whereas Hegel's social and economic categories are all philosophical concepts.

Love is something more stern and splendid than mere kindness.

But your crime will be there, one hundred times denied, always there, dragging itself behind you. Then you will finally know that you have committed your life with one throw of the die, once and for all, and there is nothing you can do but tug our crime along until your death. Such is the law, just and unjust, of repentance. Then we will see what will become of your young pride.

There's a bit of testicle at the bottom of our most sublime feelings and our purest tenderness.

One should oppose the fascination with Hitler according to which Hitler was, of course, a bad guy, responsible for the death of millions — but he definitely had balls, he pursued with iron will what he wanted. … This point is not only ethically repulsive, but simply wrong: no, Hitler did not ‘have the balls’ to really change things; he did not really act, all his actions were fundamentally reactions, i.e., he acted so that nothing would really change, he stages a big spectacle of Revolution so that the capitalist order could survive.”
In this precise sense of violence, Gandhi was more violent than Hitler: Gandhi’s movement effectively endeavored to interrupt the basic functioning of the British colonial state.

Even the free importation of foreign corn could very little affect the interest of the farmers of Great Britain. Corn is a much more bulky commodity than butcher's-meat. A pound of wheat at a penny is as dear as a pound of butcher's-meat at fourpence. The small quantity of foreign corn imported even in times of the greatest scarcity, may satisfy our farmers that they can have nothing to fear from the freest importation.

There is no worse lie than a truth misunderstood by those who hear it.

When I, who conduct this inquiry, love something, then three things are found: I, what I love, and the love itself. There are, therefore three things: the lover, the beloved and the love.

In the present state of society it appears necessary to go back to first principles in search of the most simple truths, and to dispute with some prevailing prejudice every inch of ground. To clear my way, I must be allowed to ask some plain questions, and the answers will probably appear as unequivocal as the axioms on which reasoning is built; though, when entangled with various motives of action, they are formally contradicted either by the words or conduct of men.

Unless man have a natural bent in accordance with nature's, he has no chance of understanding nature at all.

There are two godheads: the world and my independent I. I am either happy or unhappy, that is all. It can be said: good or evil do not exist. A man who is happy must have no fear. Not even in the face of death. Only a man who lives not in time but in the present is happy.

The most momentous thing in human life is the art of winning the soul to good or to evil.

There is no more light in a genius than in any other honest man-but he has a particular kind of lens to concentrate this light into a burning point.

Virtue is a state of war, and to live in it means one always has some battle to wage against oneself.

To detach yourself elegantly from the world; to give contour and grace to sadness; a solitude in style; a walk that gives cadence to memories; stepping towards the intangible; with the breath in the trembling margins of things; the past reborn in the overflow of fragrances; the smell, through which we conquer time; the contour of the invisible things; the forms of the immaterial; to deepen yourself in the intangible; to touch the world airborne by smell; aerial dialogue and gliding dissolution; to bathe in your own reflecting fragmentation...

The way you use the word "God" does not show whom you mean - but, rather, what you mean.

Never stay up on the barren heights of cleverness, but come down into the green valleys of silliness.

It (marriage) happens as with cages: the birds without despair to get in, and those within despair of getting out.

All persons possessing any portion of power ought to be strongly and awfully impressed with an idea that they act in trust and that they are to account for their conduct in that trust to the one great Master, Author, and Founder of society.