We must now turn to the question of how the existence of archetypes can be proved. Since archetypes are supposed to produce certain psychic forms, we must discuss how and where one can get hold of the material demonstrating these forms. The main source, then, is dreams, which have the advantage of being involuntary, spontaneous products of nature not falsified by any conscious purpose. By questioning the individual one can ascertain which of the motifs appearing in the dream are known to him... Consequently, we must look for motifs which could not possibly be known to the dreamer and yet behave functionally of the archetype known from historical sources.

Modesty is an unnatural attitude, and one which is only with difficulty taught to children.

Genius is always sufficiently the enemy of genius by over influence.

There are, in every country, some magnificent charities established by individuals. It is, however, but little that any individual can do, when the whole extent of the misery to be relieved is considered. He may satisfy his conscience, but not his heart. He may give all that he has, and that all will relieve but little. It is only by organizing civilization upon such principles as to act like a system of pulleys, that the whole weight of misery can be removed.

Advocates of capitalism are very apt to appeal to the sacred principles of liberty, which are embodied in one maxim: The fortunate must not be restrained in the exercise of tyranny over the unfortunate.

Not much younger than these (sc. Hermotimus of Colophon and Philippus of Mende) is Euclid, who put together the Elements, collecting many of Eudoxus' theorems, perfecting many of Theaetetus', and also bringing to irrefragable demonstration the things which were only somewhat loosely proved by his predecessors. This man lived in the time of the first Ptolemy. For Archimedes, who came immediately after the first (Ptolemy), makes mention of Euclid: and, further, they say that Ptolemy once asked him if there was in geometry any shorter way than that of the elements, and he answered that there was no royal road to geometry. He is then younger than pupils of Plato but older than Eratosthenes and Archimedes; for the latter were contemporary with one another, as Eratosthenes somewhere says.

One day, observing a child drinking out of his hands, he cast away the cup from his wallet with the words, "A child has beaten me in plainness of living."

Flattery corrupts both the receiver and the giver.

Try as I will, I don't see what might exist...

I have been merely oppressed by the weariness and tedium and vanity of things lately: nothing stirs me, nothing seems worth doing or worth having done: the only thing that I strongly feel worth while would be to murder as many people as possible so as to diminish the amount of consciousness in the world. These times have to be lived through: there is nothing to be done with them.

No fixed capital can yield any revenue but by means of a circulating capital.

Eventually, I believe, current attempts to understand the mind by analogy with man-made computers that can perform superbly some of the same external tasks as conscious beings will be recognized as a gigantic waste of time.

The world is not divine sport, it is divine destiny. There is divine meaning in the life of the world, of man, of human persons, of you and of me. Creation happens to us, burns itself into us, recasts us in burning - we tremble and are faint, we submit. We take part in creation, meet the Creator, reach out to Him, helpers and companions.

It is a political axiom that power follows property.

What is commonly called friendship even is only a little more honor among rogues.

Socrates thought that if all our misfortunes were laid in one common heap, whence every one must take an equal portion, most persons would be contented to take their own and depart.

Murder begins where self-defense ends.

Music is the poor man's Parnassus.

I suddenly stopped and looked out at the sea and thought, my God, how beautiful this is ... for 26 years I had never really looked at it before.

The proletarian works with the instruments of production of another, for the account of this other, in exchange for a part of the product. ... The proletarian liberates himself by abolishing competition, private property, and all class differences.

Money does not arise by convention, any more than the state does. It arises out of exchange, and arises naturally out of exchange; it is a product of the same.

Superstition is to religion what astrology is to astronomy, the mad daughter of a wise mother. These daughters have too long dominated the earth.

Nor word for word too faithfully translate.

I am not so much afraid of death, as ashamed thereof; 'tis the very disgrace and ignominy of our natures, that in a moment can so disfigure us that our nearest friends, Wife, and Children stand afraid and start at us.

The law of gravity thus asserts itself when a house falls about our ears.

The old dualistic notion of mind and matter, so prominent in Cartesianism, as two radically different kinds of substance, will hardly find defenders to-day. Rejecting this, we are driven to some form of hylopathy, otherwise called monism.

I say, then, that belief is nothing but a more vivid, lively, forcible, firm, steady conception of an object, than what the imagination alone is ever able to attain.

There is always someone above you: beyond God Himself rises Nothingness.

I came into this world, not chiefly to make this a good place to live in, but to live in it, be it good or bad.

The fact that labour is external to the worker, i.e., it does not belong to his intrinsic nature; that in his work, therefore he does not affirm himself but denies himself, does not feel content but unhappy, does not develop freely his physical and mental energy but mortifies his body and his mind. The worker therefore only feels himself outside his work, and in his work feels outside himself.

A whole dimension of human activity and passivity has been de-eroticized. The environment from which the individual could obtain pleasure-which he could cathect as gratifying almost as an extended zone of the body-has been rigidly reduced. Consequently, the "universe" of libidinous cathexis is likewise reduced. The effect is a localization and contraction of libido, the reduction of erotic to sexual experience and satisfaction.

Life's short span forbids us to enter on far reaching hopes.

Were we to undertake an exhaustive self-scrutiny, disgust would paralyze us, we would be doomed to a thankless existence.

The light dove, cleaving the air in her free flight, and feeling its resistance, might imagine that its flight would be still easier in empty space.

A character is never the author who created him. It is quite likely, however, that an author may be all his characters simultaneously.

Disturbances in society are never more fearful than when those who are stirring up the trouble can use the pretext of religion to mask their true designs.

Custom, then, is the great guide of human life. It is that principle alone which renders our experience useful to us, and makes us expect, for the future, a similar train of events with those which have appeared in the past. Without the influence of custom, we should be entirely ignorant of every matter of fact beyond what is immediately present to the memory and senses. We should never know how to adjust means to ends, or to employ our natural powers in the production of any effect. There would be an end at once of all action, as well as of the chief part of speculation. Variant (perhaps a paraphrase of this passage): It is not reason which is the guide of life, but custom.

Our whole past experience is continually in our consciousness, though most of it sunk to a great depth of dimness. I think of consciousness as a bottomless lake, whose waters seem transparent, yet into which we can clearly see but a little way.

How can one be late to the end of history? A question for today. It is serious because it obliges one to reflect again, as we have been doing since Hegel, on what happens and deserves the name of event, after history; it obliges one to wonder if the end of history is but the end of a certain concept of history.

Good order is the foundation of all good things.

A tragedy, then, is the imitation of an action that is serious and also, as having magnitude, complete in itself; in language ... not in a narrative form; with incidents arousing pity and fear, wherewith to accomplish its catharsis of such emotions.

After all, why should ordinary people want to contemplate the End, especially when we see the condition of those who do?

Faith ever says, "If Thou wilt," not "If Thou canst."

All our scientific and philosophic ideals are altars to unknown gods.

The Managers of that Trade themselves, and others, testify, that many of these African nations inhabit fertile countries, are industrious farmers, enjoy plenty, and lived quietly, averse to war, before the Europeans debauched them with liquors, and bribing them against one another; and that these inoffensive people are brought into slavery, by stealing them, tempting Kings to sell subjects, which they can have no right to do, and hiring one tribe to war against another, in order to catch prisoners. By such wicked and inhuman ways the English are said to enslave towards one hundred thousand yearly; of which thirty thousand are supposed to die by barbarous treatment in the first year; besides all that are slain in the unnatural wars excited to take them. So much innocent blood have the Managers and Supporters of this inhuman Trade to answer for to the common Lord of all!

The method of the science not being practiced much nowadays, except what logic prescribes to all sciences generally, that fitted for the peculiar nature of metaphysics being simply ignored, it is no wonder that those who everlastingly turn the Sisyphean stone of this inquiry do not seem so far to have made much progress. Though here I neither can nor will expatiate upon so important and extensive a subject, I shall briefly shadow forth what constitutes no despicable part of this method, namely, the infection between sensuous and intellectual cognition, not only as creeping in on those incautious in the application of principles, but even producing spurious principles under the appearance of axioms.

But by far the greatest obstacle to the progress of science and to the undertaking of new tasks and provinces therein is found in this - that men despair and think things impossible.

The sky is the daily bread of the eyes.

Animals no doubt have different interests from humans, and may experience different pleasures and pains, but the principle of equal consideration for similar interests still holds, and pleasures and pains of similar intensity and duration should be given equal weight, whether they are experienced by humans or by animals.