Perhaps then we must begin with such facts as are known to us from individual experience. It is necessary therefore that the person who is to study, with any tolerable chance of profit, the principles of nobleness and justice and politics generally, should have received a good moral training.

Zen Buddhism is inspired by a basic trust in the Here, a basic trust in the world.

While Poe and the Symbolists were exploring the irrational in literature, Freud had begun to explore the resonant figure/ground double-plot of the conscious and unconscious.

To live in a saint's heart? I'm afraid of setting the sky ablaze.

Civil government, so far as it is instituted for the security of property, is in reality instituted for the defence of the rich against the poor, or of those who have some property against those who have none at all.

The capitalist call workers to the factory, for example, directing them to collaborate and communicate in production and giving them the means to do so. In the paradigm of immaterial production, in contrast, labor itself tends to produce the means of interaction, communication, and cooperation for production directly. Affective labor always directly constructs a relationship.

It is the indignity of being treated as disposable that pushes people towards religious fundamentalism in order to retrieve a sense of self, of meaning, of significance. This is why globalization breeds religious fundamentalism and free markets create terrorism and extremism, not democracy.

To speak of love is not "preaching," for the simple reason that it means to speak of the ultimate and real need of every human being. That this need has been obscured does not mean it does not exist. To analyze the nature of love is to discover its general absence today and to criticize the social conditions which are responsible for this absence. To have faith in the possibility of love as a social and not only exceptional-individual phenomenon, is a rational faith based on the insight into the very nature of man.

Now civilizations, I believe, come to birth and proceed to grow by successfully responding to successive challenges. They break down and go to pieces if and when a challenge confronts them which they fail to meet.

It is the private dominion over things that condemns millions of people to be mere nonentities, living corpses without originality or power of initiative, human machines of flesh and blood, who pile up mountains of wealth for others and pay for it with a gray, dull and wretched existence for themselves. I believe that there can be no real wealth, social wealth, so long as it rests on human lives - young lives, old lives and lives in the making.

All our problems are caused by forgetting what lives within us, and we sell our souls for the "bowl of stew" of bodily satisfactions.

The most formidable of all the ills that threaten the future of the Union arises from the presence of a black population upon its territory; and in contemplating the cause of the present embarrassments, or the future dangers of the United States, the observer is invariably led to this as a primary fact.

The liberty of man consists solely in this: that he obeys natural laws because he has himself recognized them as such, and not because they have been externally imposed upon him by any extrinsic will whatever, divine or human, collective or individual.

The problem is not to discover in oneself the truth of one's sex, but, rather, to use one's sexuality henceforth to arrive at a multiplicity of relationships. And, no doubt, homosexuality is not a form of desire but something desirable. Therefore, we have to work at becoming homosexuals.

If there be any among us who would wish to dissolve this Union or to change its republican form, let them stand undisturbed as monuments of the safety with which error of opinion may be tolerated where reason is left free to combat it.

Ambition is a drug that makes its addicts potential madmen.

Pornography and obscenity...work by specialism and fragmentation. They deal with a figure without a ground -- situations in which the human factor is suppressed in favor of sensations and kicks.

The Americans' "open-mindedness", which is sometimes cited in their favor, is the other side of their interior formlessness. The same goes for their "individualism". Individualism and personality are not the same: the one belongs to the formless world of quantity, the other to the world of quality and hierarchy. The Americans are the living refutation of the Cartesian axiom, "I think, therefore I am": Americans do not think, yet they are. The American "mind", puerile and primitive, lacks characteristic form and is therefore open to every kind of standardization.

And thus Christianity is played in, Christendom. Artists in dramatic costumes make their appearance in artistic buildings-there really is no danger at all, anything but that: the teacher is a royal functionary, steadily promoted, making a career-and how he dramatically plays Christianity, in short, he plays comedy. He lectures about renunciation, but he himself is being steadily promoted; he teaches all that about despising worldly titles and rank, but he himself is making a career.

All that is solid melts into air, all that is holy is profaned, and man is at last compelled to face with sober senses, his real conditions of life, and his relations with his kind.

The only progress I can see is progress in the organization. The ordinary human being does not live long enough to draw any substantial benefit from his own experience. And no one, it seems, can benefit by the experiences of others. Being both a father and teacher, I know we can teach our children nothing. We can transmit to them neither our knowledge of life nor of mathematics. Each must learn its lesson anew.

"If God did not exist, he would have to be invented." But all nature cries aloud that he does exist: that there is a supreme intelligence, an immense power, an admirable order, and everything teaches us our own dependence on it.

There are no passengers on Spaceship Earth. We are all crew.

To uphold the institutions of our country-that's it-the institutions which protect and sustain a handful of people in the robbery and plunder of the masses, the institutions which drain the blood of the native as well as of the foreigner, turn it into wealth and power

Since labour is motion, time is its natural measure.

In general, the art of government consists in taking as much money as possible from one party of the citizens to give to the other.

I cannot say that I am in the slightest degree impressed by your bigness, or your material resources, as such. Size is not grandeur, and territory does not make a nation. The great issue, about which hangs true sublimity, and the terror of overhanging fate, is what are you going to do with all these things?

I can prove now, for instance, that two human hands exist. How? By holding up my two hands, and saying, as I make a certain gesture with the right hand, "Here is one hand," and adding, as I make a certain gesture with the left, "and here is another." And if, by doing this, I have proved ipso facto the existence of external things, you will all see that I can also do it now in numbers of other ways: there is no need to multiply examples.

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.

Philosophy was never just ontotheology, and even when philosophers were concerned with ontotheology, they were concerned with much more than that. That is the first reason that the idea of a fundamental "crisis" in philosophy and of the "end of philosophy" is deeply mistaken. And if the questions of philosophy are indeed "unsettleable," in the sense that they will always be with us, that is a wonderful thing, not something to be regretted.

I wish to suggest that a man may be very industrious, and yet not spend his time well. There is no more fatal blunderer than he who consumes the greater part of his life getting his living. All great enterprises are self-supporting. The poet, for instance, must sustain his body by his poetry, as a steam planing-mill feeds its boilers with the shavings it makes. You must get your living by loving.

Man must not only make himself: the weightiest thing he has to do is to determine what he is going to be. He is causa sui to the second power.

If thou art pained by any external thing, it is not this that disturbs thee, but thy own judgment about it. And it is in thy power to wipe out this judgment now.

The true servants of God are not solicitous that He should order them to do what they desire to do, but that they may desire to do what He orders them to do.

It will hardly be disputed, I suppose, that the department of literature in which the Eastern writers stand highest is poetry. And I certainly never met with any orientalist who ventured to maintain that the Arabic and Sanscrit poetry could be compared to that of the great European nations. But when we pass from works of imagination to works in which facts are recorded and general principles investigated, the superiority of the Europeans becomes absolutely immeasurable. It is, I believe, no exaggeration to say that all the historical information which has been collected from all the books written in the Sanscrit language is less valuable than what may be found in the most paltry abridgments used at preparatory schools in England. In every branch of physical or moral philosophy, the relative position of the two nations is nearly the same.

The activity of to-day and the assurance of to-morrow.

Whenever I have read any part of the Vedas, I have felt that some unearthly and unknown light illuminated me. In the great teaching of the Vedas, there is no touch of sectarianism. It is of all ages, climes and nationalities and is the royal road for the attainment of the Great Knowledge. When I am at it, I feel that I am under the spangled heavens of a summer night.

When there is genuine artistry in scientific inquiry and philosophic speculation, a thinker proceeds neither by rule nor yet blindly, but by means of meaning that exist immediately as feelings having qualitative color.

We regret not having the courage to make such and such decision; we regret much more having made one - any one. Better no action than the consequences of an action.

What should a philosopher say, then, in the face of each of the hardships of life? "It was for this that I've been training myself, it was for this that I was practising."

Creating difficulties for himself for the pleasure of resolving them is a strange human mania.

God creates out of nothing. Wonderful you say. Yes, to be sure, but He does what is still more wonderful: He makes saints out of sinners.

The 'Logic of Induction' consists in stating the Facts and the Inference in such a manner, that the evidence of the Inference is manifest; just as the Logic of Deduction consists in stating the Premises and the Conclusion in such a manner that the Evidence of the Conclusion is manifest.

It is now time for us to pay a decent, a rational, a manly reverence to our ancestors, not by superstitiously adhering to what they, in other circumstances, did, but by doing what they, in our circumstances, would have done.

He who remembers the evils he has undergone, and those that have threatened him, and the slight causes that have changed him from one state to another, prepares himself in that way for future changes and for recognizing his condition. The life of Caesar has no more to show us than our own; an emperor's or an ordinary man's, it is still a life subject to all human accidents.

On the frontiers of the self: "What I have suffered, what I am suffering, no one will ever know, not even I."

For if a thing is not diminished by being shared with others, it is not rightly owned if it is only owned and not shared.