Though we may prefer ourselves to the universe, we nonetheless loathe ourselves much more than we suspect. If the wise man is so rare a phenomenon, it is because he seems unshaken by the aversion which, like all beings, he must feel for himself.

To a person uninstructed in natural history, his country or sea-side stroll is a walk through a gallery filled with wonderful works of art, nine-tenths of which have their faces turned to the wall.

It is proof of a base and low mind for one to wish to think with the masses or majority, merely because the majority is the majority. Truth does not change because it is, or is not, believed by a majority of the people.

I here, on the very threshold, protest against it in reference to Paganism, and to all other isms by which man has ever for a length of time striven to walk in this world. They have all had a truth in them, or men would not have taken them up. Quackery and dupery do abound; in religions, above all in the more advanced decaying stages of religions, they have fearfully abounded: but quackery was never the originating influence in such things; it was not the health and life of such things, but their disease, the sure precursor of their being about to die! Let us never forget this.

What the Universities have mainly done-what I have found the University did for me, was that it taught me to read in various languages and various sciences, so that I could go into the books that treated of these things, and try anything I wanted to make myself master of gradually, as I found it suit me. Whatever you may think of all that, the clearest and most imperative duty lies on every one of you to be assiduous in your reading; and learn to be good readers, which is, perhaps, a more difficult thing than you imagine. Learn to be discriminative in your reading-to read all kinds of things that you have an interest in, and that you find to be really fit for what you are engaged in.

Truths once obtained by legitimate Induction are Facts: these Facts may be again connected, so as to produce higher truths: and thus we advance to 'Successive Generalizations'.

Peace is more important than all justice; and peace was not made for the sake of justice, but justice for the sake of peace.

When Demaratus was asked whether he held his tongue because he was a fool or for want of words, he replied, "A fool cannot hold his tongue."

Reviewing what you have learned and learning anew, you are fit to be a teacher.

I do not believe that I am now dreaming, but I cannot prove that I am not. I am, however, quite certain that I am having certain experiences, whether they be those of a dream or those of waking life.

But there is another form of monopoly, far more general and far more insidious. The accumulation of large amounts of capital under consolidated control creates a new kind of power-essentially different from the power of increase. Increase is constructive in its nature. Power from accumulation is destructive. It is often exercised with reckless disregard, not only to industry but to the personal rights of individuals. A railroad approaches a small town as a highwayman approaches his victim. "Agree to our terms or we will bypass your town" is as effective a threat as "your money or your life." As robbers unite to plunder and divide the spoils, the trunk lines of railroads unite to raise rates and pool their earnings. The public is then forced to pay the cost of the whole maneuver, as the vanquished are forced to pay the cost of their own enslavement by a conquering army.

When a man after long years of searching chances on a thought which discloses something of the beauty of this mysterious universe, he should not therefore be personally celebrated. He is already sufficiently paid by his experience of seeking and finding. In science, moreover, the work of the individual is so bound up with that of his scientific predecessors and contemporaries that it appears almost as an impersonal product of his generation.

History, I believe, furnishes no example of a priest-ridden people maintaining a free civil government. This marks the lowest grade of ignorance of which their civil as well as religious leaders will always avail themselves for their own purposes.

To have no food for our heads no food for our hearts, no food for our activity, is that nothing? If we have no food for the body, how do we cry out, how all the world hears of it, how all the newspapers talk of it, with a paragraph headed in great capital letters, DEATH FROM STARVATION! But suppose one were to put a paragraph in the Times, Death of Thought from Starvation, or Death of Moral Activity from Starvation, how people would stare, how they would laugh and wonder! One would think we had no heads nor hearts, by the total indifference of the public towards them. Our bodies are the only things of any consequence.

The evidence of science and history is that humans are only ever partly and intermittently rational, but for modern humanists the solution is simple: human beings must in future be more reasonable. These enthusiasts for reason have not noticed that the idea that humans may one day be more rational requires a greater leap of faith than anything in religion. Since it requires a miraculous breach in the order of things, the idea that Jesus returned from the dead is not as contrary to reason as the notion that human beings will in future be different from how they have always been.

And the final event to himself has been, that, as he rose like a rocket, he fell like the stick.

Once we have tasted the sweetness of what is spiritual, the pleasures of the world will have no attraction for us. If we disregard the shadows of things, then we will penetrate their inner substance.

Amidst our greatest happiness someone within us cries out: "I am in pain! I want to escape your happiness! I am stifling!" Amidst our deepest despair someone within us cries out: "I do not despair! I fight on! I grasp at your head, I unsheathe myself from your body, I detach myself from the earth, I cannot be contained in brains, in names, in deeds!"

If only there were evil people somewhere insidiously committing evil deeds, and it were necessary only to separate them from the rest of us and destroy them. But the line dividing good and evil cuts through the heart of every human being. And who is willing to destroy a piece of his own heart?

Now the mass of mankind are plainly... choosing a life like that of brute animals...

An evil may be real, tho' its cause has no relation to us: It may be real, without being peculiar: It may be real, without shewing itself to others: It may be real, without being constant: And it may be real, without falling under the general rules. Such evils as these will not fail to render us miserable, tho' they have little tendency to diminish pride: And perhaps the most real and the most solid evils of life will be found of this nature.

Verily I say unto you, All sins shall be forgiven unto the sons of men, and blasphemies wherewith soever they shall blaspheme: But he that shall blaspheme against the Holy Ghost hath never forgiveness, but is in danger of eternal damnation.

The life of man is of no greater importance to the universe than that of an oyster.

With the greater part of rich people, the chief enjoyment of riches consists in the parade of riches, which in their eye is never so complete as when they appear to possess those decisive marks of opulence which nobody can possess but themselves.

The present contains nothing more than the past, and what is found in the effect was already in the cause.

God whispers to us in our pleasures, speaks in our conscience, but shouts in our pains: it is His megaphone to rouse a deaf world.

Awareness of time: assault on time . . .

One is still what one is going to cease to be and already what one is going to become. One lives one's death, one dies one's life.

The most insistent and formidable concern of agriculture, wherever it is taken seriously, is the distinct individuality of every farm, every field on every farm, every farm family, and every creature on every farm.

The open society is one in which men have learned to be to some extent critical of taboos, and to base decisions on the authority of their own intelligence.

Why has the Revolution of France been stained with crimes, which the Revolution of the United States of America was not? Men are physically the same in all countries; it is education that makes them different. Accustom a people to believe that priests or any other class of men can forgive sins, and you will have sins in abundance.

Fortitude, the virtue which enables us to endure pain, and to banish fear, is of great use in producing tranquility. Philosophy instructs us to pay homage to the gods, not through hope or fear, but from veneration of their superior nature. It moreover enables us to conquer the fear of death, by teaching us that it is no proper object of terror; since, whilst we are, death is not, and when death arrives, we are not: so that it neither concerns the living nor the dead.

The consciousness of being betrayed is to the collective consciousness of a sacred group what a certain form of schizophrenia is to the individual...it is a form of madness.

If the importation of foreign cattle, for example, were made ever so free, so few could be imported, that the grazing trade of Great Britain could be little affected by it. Live cattle are, perhaps, the only commodity of which the transportation is more expensive by sea than by land.

The intellectual is called on the carpet. ... Don't you conceal something? You talk a language which is suspect. You don't talk like the rest of us, like the man in the street, but rather like a foreigner who does not belong here. We have to cut you down to size, expose your tricks, purge you.

Marx shared with economists then and since the inability to make his concepts include innovational processes. It is one thing to spot a new product but quite another to observe the invisible new environments generated by the action of the product on a variety of pre-existing social grounds.

What is Europe really but a sterile trunk which owes everything to oriental grafts?

Without the background of a remembered faith modernism loses its conviction: it becomes routinised. For a long time now it has been assumed that there can be no authentic creation in the sphere of high art which is not is some way a 'challenge' to the ordinary public. Art must give offence, stepping out of the future fully armed against the bourgeois taste for kitsch and cliché. But the result of this is that offence becomes a cliché.

Persons of genius, it is true, are, and are always likely to be, a small minority; but in order to have them, it is necessary to preserve the soil in which they grow. Genius can only breathe freely in an atmosphere of freedom.

He alone is aware of the truth, and if all men were aware of it, there would be an end of life. In the country of the blind, the one-eyed man is king. But his kingship is kingship over nothing. It brings no powers and privileges, only loss of faith and exhaustion of the power to act. Its world is a world without values.

Now, as the Word of God is the Son of God, so the love of God is the Holy Spirit.

There are many who know many things, yet are lacking in wisdom.

If we endeavor to form our conceptions upon history and life, we remark three classes of men. The first consists of those for whom the chief thing is the qualities of feelings. These men create art. The second consists of the practical men, who carry on the business of the world. They respect nothing but power, and respect power only so far as it [is] exercized. The third class consists of men to whom nothing seems great but reason. If force interests them, it is not in its exertion, but in that it has a reason and a law. For men of the first class, nature is a picture; for men of the second class, it is an opportunity; for men of the third class, it is a cosmos, so admirable, that to penetrate to its ways seems to them the only thing that makes life worth living.

As soon as the land of any country has all become private property, the landlords, like all other men, love to reap where they never sowed, and demand a rent even for its natural produce.

But for my part (Continues Carneades) what my Indignation at this Un-philosophical way of teaching Principles has now extorted from me, is meant chiefly to excuse my self, if I shall hereafter oppose any Particular Opinion or assertion, that some Follower of Paracelsus or any Eminent Artist may pretend not to be his Masters. For, as I told you long since, I am not Oblig'd to examine private mens writings, (which were a Labour as endless as unprofitable) being only engag'd to examine those Opinions about the Tria Prima, which I find those Chymists I have met with to agree in most: And I Doubt not but my Arguments against their Doctrine will be in great part easily enough applicable ev'n to those private Opinions, which they do not so directly and expresly oppose.

In dreams you sometimes fall from a height, or are stabbed, or beaten, but you never feel pain unless, perhaps, you really bruise yourself against the bedstead, then you feel pain and almost always wake up from it. It was the same in my dream. I did not feel any pain, but it seemed as though with my shot everything within me was shaken and everything was suddenly dimmed, and it grew horribly black around me. I seemed to be blinded, and it benumbed, and I was lying on something hard, stretched on my back; I saw nothing, and could not make the slightest movement.

People seem good while they are oppressed, but they only wish to become oppressors in their turn: life is nothing but a competition to be the criminal rather than the victim.

Simplify the social system, in the manner which every motive, but those of usurpation and ambition, powerfully recommends; render the plain dictates of justice level to every capacity; remove the necessity of implicit faith; and we may expect the whole species to become reasonable and virtuous.