When I collect my experiences, I notice that fascist is a person who holds one of the following beliefs (by way of example): 1) That people should wash themselves, rather than go dirty; 2) that freedom of the press in America is preferable to the ownership of the whole press by one ruling party; 3) that people should not be jailed for their opinions. both communist and anti-communist - 4), that racial criteria, in favour of either whites or blacks, are inadvisable in admission to Universities; 5 ) that torture is condemnable, no matter who applies it. (Roughly speaking "fascist" was the same as "liberal".) Fascist was, by definition, a person who happened to have been in jail in a communist country. The refugees from Czechoslovakia in 1968 were sometimes met in Germany by very progressive and absolutely revolutionary leftists with placards saying "fascism will not pass".

Now the argument that I make in my book is that part of the current disaffection with liberalism is not from any of its basic principles, but... is the result of certain deformations of liberal principles that were carried to extremes that led... to bad outcomes... There's a move in this direction on the right and... on the left.

In doing Good, I lose myself in Being, I abandon my particularity, I become a universal subject.

The Indian teaching, through its clouds of legends, has yet a simple and grand religion, like a queenly countenance seen through a rich veil. It teaches to speak truth, love others, and to dispose trifles. The East is grand - and makes Europe appear the land of trifles .... all is soul and the soul is Vishnu ... cheerful and noble is the genius of this cosmogony. Hari is always gentle and serene - he translates to heaven the hunter who has accidentally shot him in his human form, he pursues his sport with boors and milkmaids at the cow pens; all his games are benevolent and he enters into flesh to relieve the burdens of the world.

My immediate consciousness, my absolute perception, cannot go beyond myself, - I have immediate knowledge only of myself, whatever I know further I know only by reasoning, in the same manner in which I have come to those conclusions concerning the original powers of Nature, which certainly do not lie within the circle of my perceptions. I, however, - that which I call myself, - am not the man-forming power of Nature, but only one of its manifestations ; and only of this manifestation am I conscious, not of that power, whose existence I have only discovered from the necessity of explaining my own.

The aim of research is the discovery of the equations which subsist between the elements of phenomena.

I wish to write such rhymes as shall not suggest a restraint, but contrariwise the wildest freedom.

After all, it is my principle that the will of the Majority should always prevail.

It is not Matter itself that is here meant, but the ultimate Cause of things incorporeal, which also existed before Matter. Moreover, it is asserted by Heraclitus: "Death unto souls is but a change to liquid." This Attis, therefore, the intelligible Power, the holder together of things material below the Moon, having intercourse with the pre-ordained Cause of Matter, holds intercourse therewith, not as a male with a female, but as though flowing into it, since he is the same with it.

Nothing has such power to broaden the mind as the ability to investigate systematically and truly all that comes under thy observation in life.

Have you learned the alphabet of heaven and can count three? Do you know the number of God's family? Can you put mysteries into words? Do you presume to fable of the ineffable? Pray, what geographer are you, that speak of heaven's topography? Whose friend are you that speak of God's personality? ... Tell me of the height of the mountains of the moon, or of the diameter of space, and I may believe you, but of the secret history of the Almighty, and I shall pronounce thee mad.

Pain he endures, death he awaits.

The Idea of Cause is expressed for purposes of science by these three Axioms:-'Every Event must have a Cause':-'Causes are measured by their Effects':-'Reaction is equal and opposite to Action'.

Law and arbitrary power are in eternal enmity. Name me a magistrate, and I will name property; name me power, and I will name protection. It is a contradiction in terms, it is blasphemy in religion, it is wickedness in politics, to say that any man can have arbitrary power. In every patent of office the duty is included. For what else does a magistrate exist? To suppose for power is an absurdity in idea. Judges are guided and governed by the eternal laws of justice, to which we are all subject. We may bite our chains, if we will, but we shall be made to know ourselves, and be taught that man is born to be governed by law; and he that will substitute will in the place of it is an enemy to God.

It is all work and forgotten work, this peopled, clothed, articulate-speaking, high-towered, wide-acred World. The hands of forgotten brave men have made it a World for us; they,- honour to them; they, in spite of the idle and the dastard. This English Land, here and now, is the summary of what was found of wise, and noble, and accordant with God's Truth, in all the generations of English Men. Our English Speech is speakable because there were Hero-Poets of our blood and lineage; speakable in proportion to the number of these. This Land of England has its conquerors, possessors, which change from epoch to epoch, from day to day; but its real conquerors, creators, and eternal proprietors are these following, and their representatives if you can find them: All the Heroic Souls that ever were in England, each in their degree; all the men that ever cut a thistle, drained a puddle out of England, contrived a wise scheme in England, did or said a true and valiant thing in England.

It is not the pleasure of curiosity, nor the quiet of resolution, nor the raising of the spirit, nor victory of wit, nor faculty of speech that are the true ends of knowledge, but it is a restitution and reinvesting, in great part, of man to the sovereignty and power, for whensoever he shall be able to call the creatures by their true names, he shall again command them.

We Britons should rejoice that we have contrived to reach much legal democracy (we still need more of the economic) without losing our ceremonial Monarchy. For there, right in the midst of our lives, is that which satisfies the craving for inequality, and acts as a permanent reminder that medicine is not food. Hence a man's reaction to Monarchy is a kind of test. Monarchy can easily be "debunked", but watch the faces, mark well the accents of the debunkers. These are the men whose taproot in Eden has been cut - whom no rumor of the polyphony, the dance, can reach - men to whom pebbles laid in a row are more beautiful than an arch. Yet even if they desire mere equality they cannot reach it. Where men are forbidden to honor a king they honor millionaires, athletes, or film-stars instead - even famous prostitutes or gangsters. For spiritual nature, like bodily nature, will be served - deny it food and it will gobble poison.

Every good mathematician is at least half a philosopher, and every good philosopher is at least half a mathematician.

Necessity makes a joke of civilization.

Our time is Gothic in its spirit. Unlike the Renaissance, it is not dominated by a few outstanding personalities. The twentieth century has established the democracy of the intellect. In the republic of art and science, there are many men who take an equally important part in the intellectual movements of our age. It is the epoch rather than the individual that is important. There is no one dominant personality like Galileo or Newton. Even in the nineteenth century, there were still a few giants who outtopped all others. Today the general level is much higher than ever before in the history of the world, but there are few men whose stature immediately sets them apart from all others.

Marx explains the alienation of labor as exemplified in, first, the relation of the worker to the product of his labor and, second, the relation of the worker to his own activity. P. 276

The one loves to do good, the other to do harm; the one to help even strangers, the other to attack even its dearest friends.

Art is a jealous mistress.

It is no longer the moral, religious, spiritual condition of the people that is our concern, but their physical, practical, economical condition, as regulated by public laws.

The educated man is the man who does not live in immediate intuition, but in his recollection so that little is new to him any longer.

We have to construct the figure of a new David, the multitude as champion of asymmetrical combat, immaterial workers who became a new kind of combatants, cosmopolitan bricoleurs of resistance and cooperation.

We are much beholden to Machiavel and others, that write what men do, and not what they ought to do.

Society in shipwreck is a comfort to all.

It is the fate of every truth to be an object of ridicule when it is first acclaimed. It was once considered foolish to suppose that black men were really human beings and ought to be treated as such. What was once foolish has now become a recognized truth. Today it is considered as exaggeration to proclaim constant respect for every form of life as being the serious demand of a rational ethic. But the time is coming when people will be amazed that the human race existed so long before it recognized that thoughtless injury to life is incompatible with real ethics. Ethics is in its unqualified form extended responsibility to everything that has life.

Man is condemned to be free; because once thrown into the world, he is responsible for everything he does.

One of the ideas I had discussed in The Poverty of Historicism was the influence of a prediction upon the event predicted. I had called this the "Oedipus effect", because the oracle played a most important role in the sequence of events which led to the fulfilment of its prophecy. ... For a time I thought that the existence of the Oedipus effect distinguished the social from the natural sciences. But in biology, too-even in molecular biology-expectations often play a role in bringing about what has been expected.

The novel, the novel proper that is, is about people's treatment of each other, and so it is about human values.

The time would fail me if I were to recite all the big names in history whose exploits are perfectly irrational and even shocking to the business mind. The incongruity is speaking; and I imagine it must engender among the mediocrities a very peculiar attitude, towards the nobler and showier sides of national life.

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.

There cannot any one moral Rule be propos'd, whereof a Man may not justly demand a Reason.

Two conflicting types of educational systems spring from these conflicting aims. One is public and common to many, the other private and domestic. If you wish to know what is meant by public education, read Plato's Republic. Those who merely judge books by their titles take this for a treatise on politics, but it is the finest treatise on education ever written. In popular estimation the Platonic Institute stands for all that is fanciful and unreal. For my own part I should have thought the system of Lycurgus far more impracticable had he merely committed it to writing. Plato only sought to purge man's heart; Lycurgus turned it from its natural course. The public institute does not and cannot exist, for there is neither country nor patriot. The very words should be struck out of our language. The reason does not concern us at present, so that though I know it I refrain from stating it.

And that servant, which knew his lord's will, and prepared not himself, neither did according to his will, shall be beaten with many stripes.

This is probably the fundamental dimension of 'ideology': ideology is not simply a 'false consciousness', an illusory representation of reality, it is rather this reality itself which is already to be conceived as 'ideological' - 'ideological' is a social reality whose very existence implies the non-knowledge of its participants as to its essence -that is, the social effectivity, the very reproduction of which implies that the individuals 'do not know what they are doing'. 'Ideological is not the false consciousness of a (social) being but this being itself in so far as it is supported by "false consciousness"'. Thus we have finally reached the dimension of the symptom, because one of its possible definitions would also be 'a formation whose very consistency implies a certain non-knowledge on the part of the subject': the subject can 'enjoy his symptom' only in so far as its logic escapes him - the measure of the success of its interpretation is precisely its dissolution.

The task of the educator is to make the child's spirit pass again where its forefathers have gone, moving rapidly through certain stages but suppressing none of them. In this regard, the history of science must be our guide.

The division of Philosopher and Poet is only apparent, and to the disadvantage of both. It is a sign of disease, and of a sickly constitution.

In the history of madness, two events signal this change with singular clarity: in 1657, the founding of the Hôpital Général, and the Great Confinement of the poor; and in 1794, the liberation of the mad in chains at Bicêtre. Between these two singular and symmetrical events, something happened, whose ambiguity has perplexed historians of medicine: blind repression in an absolutist regime, according to some, and, according to others, the progressive discovery, by science and philanthropy, of madness in its positive truth. In fact, beneath these reversible meanings, a structure was taking shape, which did not undo that ambiguity but was decisive for it. This structure explains the passage from the medieval and humanist experience of madness to the experience that is our own, which confines madness in mental illness.

It's obvious that in an intelligent educated audience such as this university, I stress this university. Who saw fit to give them accreditation? 

The goal of liberalism is the peaceful cooperation of all men. It aims at peace among nations too. When there is private ownership of the means of production everywhere and when laws, the tribunals and the administration treat foreigners and citizens on equal terms, it is of little importance where a country's frontiers are drawn. Nobody can derive any profit from conquest, but many can suffer losses from fighting. War no longer pays; there is no motive for aggression. The population of every territory is free to determine to which state it wishes to belong, or whether it prefers to establish a state of its own. All nations can coexist peacefully, because no nation is concerned about the size of its state.

Contemplating the universe, the whole system of creation, in this point of light, we shall discover, that all that which is called natural philosophy is properly a divine study- It is the study of God through his works - It is the best study, by which we can arrive at a knowledge of the existence, and the only one by which we can gain a glimpse of his perfection. Do we want to contemplate his power? We see it in the immensity of the Creation. Do we want to contemplate his wisdom? We see it in the unchangeable order by which the incomprehensible Whole is governed. Do we want to contemplate his munificence? We see it in the abundance with which he fills the earth. Do we want to contemplate his mercy? We see it in his not withholding that abundance even from the unthankful. In fine, do we want to know what God is?

The entire history of social improvement has been a series of transitions, by which one custom or institution after another, from being a supposed primary necessity of social existence, has passed into the rank of an universally stigmatized injustice and tyranny. So it has been with the distinctions of slaves and freemen, nobles and serfs, patricians and plebeians; and so it will be, and in part already is, with the aristocracies of colour, race, and sex.

Habit is a second nature.

Speech is a mirror of the soul; as a man speaks, so is he.

Corrupt influence, which is itself the perennial spring of all prodigality, and of all disorder; which loads us, more than millions of debt; which takes away vigor from our arms, wisdom from our councils, and every shadow of authority and credit from the most venerable parts of our constitution.