If A were not allowed his better position, B would be even worse off than he is.

To explain the origin of the DNA/protein machine by invoking a supernatural Designer is to explain precisely nothing, for it leaves unexplained the origin of the Designer.

In place of the bourgeois society, with its classes and class antagonisms, shall we have an association, in which the free development of each is the condition for the free development of all.

The audience, as ground, shapes and controls the work of art.

First, you know, a new theory is attacked as absurd; then it is admitted to be true, but obvious and insignificant; finally it is seen to be so important that its adversaries claim that they themselves discovered it.

In the sphere of thought, absurdity and perversity remain the masters of the world, and their dominion is suspended only for brief periods.

As a rule, begin my lectures on Scientific Method by telling my students that scientific method does not exist. ...having been ...the one and only professor of this non-existent subject within the British Commonwealth.

That is the best government which desires to make the people happy, and knows how to make them happy.

The recognition of the light of reality within the darkness of abstraction is a contradiction - both the affirmation and the negation of the real at one and the same time. The new philosophy, which thinks the concrete not in an abstract but a concrete way, which acknowledges the real in its reality - that is, in a way corresponding to the being of the real as true, which elevates it into the principle and object of philosophy - is consequently the truth of the Hegelian philosophy, indeed of modern philosophy as a whole.

Genes do indirectly control the manufacture of bodies, and the influence is strictly one way: acquired characteristics are not inherited. No matter how much knowledge and wisdom you acquire during your life, not one jot will be passed on to your children by genetic means. Each new generation starts from scratch.

Reason has always existed, but not always in a rational form.

Kant's philosophy shifts for the first time the whole of modern thought and being (Desein) into the clarity and transparency of the foundation (Begrundung). This determines every attitude toward knowledge since then, as well as the bounds (Abgrenzungen) and appraisals of the sciences in the nineteenth century up to the present time. Therein Kant towers so far above all who precede and follow that even those who reject him or go beyond him still remain entirely dependent upon him.

I strongly suspect that most of the great knowers of Suchness paid very little attention to art.... (To a person whose transfigured and transfiguring mind can see the All in every this, the first-rateness or tenth-rateness of even a religious painting will be a matter of the most sovereign indifference.) Art, I suppose, is only for beginners, or else for those resolute dead-enders, who have made up their minds to be content with the ersatz of Suchness, with symbols rather than with what they signify, with the elegantly composed recipe in lieu of actual dinner.

Before a man can do things there must be things he will not do.

We are He, since we are His body and since He was made man in order to be our Head.

Covetousness is both the beginning and the end of the devil's alphabet- the first vice in corrupt nature that moves, and the last which dies.

The power of the people and the power of reason are one.

Adversity shows whether we have friends, or only the shadows of friends.

As soon as we have contrived to give our pupil an idea of the word "Useful," we have got an additional means of controlling him, for this word makes a great impression on him, provided that its meaning for him is a meaning relative to his own age, and provided he clearly sees its relation to his own well-being. This word makes no impression on your scholars because you have taken no pains to give it a meaning they can understand, and because other people always undertake to supply their needs so that they never require to think for themselves, and do not know what utility is. "What is the use of that?"

The RIGHT OF NATURE, which Writers commonly call Jus Naturale, is the Liberty each man hath, to use his own power, as he will himself, for the preservation of his own Nature; that is to say, of his own Life; and consequently, of doing any thing, which in his own Judgement, and Reason, he shall conceive to be the aptest means thereunto.

Love is of all the passions the strongest, for it attacks simultaneously the head, the heart, and the body.

First, there must be an end to war and national rivalry and only then could one turn to the internal miseries that, after all, had external conflict as their chief cause.

No tears are shed, when an enemy dies.

And striving to be man, the worm Mounts through all the spires of form.

This is how I recognize an authentic poet: by frequenting him, living a long time in the intimacy of his work, something changes in myself, not so much my inclinations or my tastes as my very blood, as if a subtle disease had been injected to alter its course, its density and nature. To live around a true poet is to feel your blood run thin, to dream a paradise of anemia, and to hear, in your veins, the rustle of tears.

That virtue we appreciate is as much ours as another's. We see so much only as we possess.

I do not trust my eyes to tell me what a man is: I have a better and more trustworthy light by which I can distinguish what is true from what is false: let the mind find out what is good for the mind.

I'm delighted to hear someone make the claim that there is moral progress because it can be such a incendiary thing to say, and its something that I say and deeply believe in.

Eros conquers depression.

It was a basic Confucian principle that "it is man who makes truth great, not truth which makes man great." For this reason, "humanness" or "human-heartedness" (jen) was always felt to be superior to "righteousness" (i), since man himself is greater than any idea which he may invent. There are times when men's passions are much more trustworthy than their principles.

In reading this author Montaigne and comparing him with Epictetus, I have found that they are assuredly the two greatest defenders of the two most celebrated sects of the world, and the only ones conformable to reason, since we can only follow one of these two roads, namely: either that there is a God, and then we place in him the sovereign good; or that he is uncertain, and that then the true good is also uncertain, since he is incapable of it.

He that is not with me is against me: and he that gathereth not with me scattereth.

It is thought pretty to say that "Women have no passion." If passion is excitement in the daily social intercourse with men, women think about marriage much more than men do; it is the only event of their lives. It ought to be a sacred event, but surely not the only event of a woman's life, as it is now. Many women spend their lives in asking men to marry them, in a refined way. Yet it is true that women are seldom in love. How can they be?

Thee will find out in time that I have a great love of professing vile sentiments, I don't know why, unless it springs from long efforts to avoid priggery.

I do not, therefore, need any penetrating acuteness to see what I have to do in order that my volition be morally good. Inexperienced in the course of the world, incapable of being prepared for whatever might come to pass in it, I ask myself only: can you also will that your maxim become a universal law?

But what then is this confrontation below the language of reason? Where might this interrogation lead, following not reason in its horizontal becoming, but seeking to retrace in time this constant verticality, which, the length of Western culture, confronts it with what it is not, measuring it with its own extravagance?

We reason deeply, when we forcibly feel.

If you are well-to-do and can maintain your household, love your wife in your home according to good custom...Make her happy while you are alive, for she is land profitable to her lord.

It is certain that we cannot escape anguish, for we are anguish.

The man is making preparations for a year, and does not know that he will die before evening. And I remembered God's second saying, "Learn what is not given to man." 'What dwells in man" I already knew. Now I learnt what is not given him. It is not given to man to know his own needs.

That neither our Thoughts, nor Passions, nor Ideas formed by the Imagination, exist without the Mind, is what every Body will allow. And it seems no less evident that the various Sensations or Ideas imprinted on the Sense... cannot exist otherwise than in a Mind perceiving them... For as to what is said of the absolute Existence of unthinking Things without any relation to their being perceived, that seems perfectly unintelligible. Their Esse is Percipi, nor is it possible they should have any Existence, out of the Minds or thinking Things which perceive them.

Sentimentality, like pornography, is fragmented emotion; a natural consequence of a high visual gradient in any culture.

More controversially, technology can accelerate the transition from harming to helping free-living sentient beings: mankind's fitfully expanding "circle of compassion". The civilising process needn't be species-specific but instead extend to free-living dwellers in tomorrow's wildlife parks. Every cubic metre of the biosphere will soon be computationally accessible to surveillance, micro-management and control. Fertility regulation via immunocontraception can replace Darwinian ecosystems governed by starvation and predation. Any species of obligate carnivore we choose to preserve can be genetically and behaviourally tweaked into harmlessness. Asphyxiation, disembowelling, and agonies of being eaten alive can pass into the dustbin of history.

Discipline 'makes' individuals; it is the specific technique of a power that regards individuals both as objects and as instruments of its exercise. It is not a triumphant power...it is a modest, suspicious power, which functions as a calculated, but permanent economy.

Philosophy is the science of truth.

It seemed clear to me that life and the world somehow depended upon me now. I may almost say that the world now seemed created for me alone: if I shot myself the world would cease to be at least for me. I say nothing of its being likely that nothing will exist for anyone when I am gone, and that as soon as my consciousness is extinguished the whole world will vanish too and become void like a phantom, as a mere appurtenance of my consciousness, for possibly all this world and all these people are only me myself.