The spirit of a production-centered, commodity-greedy society is such that only the non-conformist can defend himself sufficiently against it. Those who are seriously concerned with love as the only rational answer to the problem of human existence must, then, arrive at the conclusion that important and radical changes in our social structure are necessary, if love is to become a social and not a highly individualistic, marginal phenomenon.

I think of so many people who are no more, and I pity them. Yet they are not so much to be pitied, for they have solved every problem, beginning with the problem of death.

The New Englander is attached to his township because it is strong and independent; he has an interest in it because he shares in its management; he loves it because he has no reason to complain of his lot; he invests his ambition and his future in it; in the restricted sphere within his scope, he learns to rule society; he gets to know those formalities without which freedom can advance only through revolutions, and becoming imbued with their spirit, develops a taste for order, understands the harmony of powers, and in the end accumulates clear, practical ideas about the nature of his duties and the extent of his rights.

The prophet is appointed to oppose the king, and even more: history.

Skepticism is slow suicide.

Not only was Thebes built by the music of an Orpheus; but without the music of some inspired Orpheus was no city ever built, no work that man glories-in ever done.

Let's go dance under the elms:

Step lively, young lassies.

Let's go dance under the elms:

Gallants, take up your pipes.

Much early alchemy seems to have been adventure. You heated and mixed and burnt and pounded and to see what would happen. An adventure might suggest an hypothesis that can subsequently be tested, but adventure is prior to theory.

The division between human and robot is perhaps not as significant as that between intelligence and nonintelligence.

The particular conception of ideology operates primarily with a psychology of interests, while the total conception uses a more formal functional analysis, without any reference to motivations, confining itself to an objective description of the structural differences in minds operating in different social settings. The former assumes that this or that interest is the cause of a given lie or deception. The latter presupposes simply that there is a correspondence between a given social situation and a given perspective, point of view, or apperception mass. In this case, while an analysis of constellations of interests may often be necessary it is not to establish causal connections but to characterize the total situation. Thus interest psychology tends to be displaced by an analysis of the correspondence between the situation to be known and the forms of knowledge.

Thus no fortune, no external circumstance, can shut off the wise man from action. For the very thing which engages his attention prevents him from attending to other things. He is ready for either outcome: if it brings goods, he controls them; if evils, he conquers them.

When I play with my cat, who knows if I am not a pastime to her more than she is to me?

We only labor to stuff the memory, and leave the conscience and the understanding unfurnished and void.

Wherever literature consoles sorrow, or assuages pain,-wherever it brings gladness to eyes which fail with wakefulness and tears, and ache for the dark house and the long sleep,-there is exhibited, in its noblest form, the immortal influence of Athens.

We speak not strictly and philosophically when we talk of the combat of passion and of reason. Reason is, and ought only to be the slave of the passions, and can never pretend to any other office than to serve and obey them.

The happiness which belongs to man, is that state in which he enjoys as many of the good things, and suffers as few of the evils incident to human nature as possible; passing his days in a smooth course of permanent tranquility. A wise man, though deprived of sight or hearing, may experience happiness in the enjoyment of the good things which yet remain; and when suffering torture, or laboring under some painful disease, can mitigate the anguish by patience, and can enjoy, in his afflictions, the consciousness of his own constancy.

Accepting the absurdity of everything around us is one step, a necessary experience: it should not become a dead end. It arouses a revolt that can become fruitful.

In our university of Virginia you know there is no Professorship of Divinity. A handle has been made of this, to disseminate an idea that this is an institution, not merely of no religion, but against all religion. Occasion was taken at the last meeting of the Visitors, to bring forward an idea that might silence this calumny, which weighed on the minds of some honest friends to the institution.

It was the case of common soldiers deserting from their officers, to join a furious, licentious populace. It was a desertion to a cause, the real object of which was to level all those institutions, and to break all those connexions, natural and civil, that regulate and hold together the community by a chain of subordination; to raise soldiers against their officers; servants against their masters; tradesmen against their customers; artificers against their employers; tenants against their landlords; curates against their bishops; and children against their parents. That this cause of theirs was not an enemy to servitude, but to society.

Every body continues in its state of rest, or of uniform motion in a right line, unless it is compelled to change that state by forces impressed upon it.

The important thing is not the planning of an Index Verborum Prohibitorum of current noble nouns, but rather the examination of their linguistic function.

Constantly and, if it be possible, on the occasion of every impression on the soul, apply to it the principles of Physic, of Ethic, and of Dialectic.

Science has taught... me to be careful how I adopt a view which jumps with my preconceptions, and to require stronger evidence for such belief than for one to which I was previously hostile. My business is to teach my aspirations to conform themselves to fact, not to try and make facts harmonise with my aspirations.

It seems like those without money are forced to be focused on money. There's no option. But something else is going on. Those who are treated unfairly are forced to focus on ethics, while those who are well off and view life as fair from their perspective SEEM like they are less ethical...all the way up to just straight evil.  Ultimately this is a generalization, but, I still think there's something to it.

The word of man is the most durable of all material.

A lively and lasting sense of filial duty is more effectually impressed on the mind of a son or daughter by reading King Lear, than by all the dry volumes of ethics, and divinity, that ever were written.

With despair, true optimism begins: the optimism of the man who expects nothing, who knows he has no rights and nothing coming to him, who rejoices in counting on himself alone and in acting alone for the good of all.

The span we live is small-small as the corner of the earth in which we live it. Small as even the greatest renown, passed from mouth to mouth by short-lived stick figures, ignorant alike of themselves and those long dead.

I could show, that the same faction has, in one reign, promoted popular seditions, and, in the next, been a patron of tyranny; I could show, that they have all of them betrayed the public safety at all times, and have very frequently with equal perfidy made a market of their own cause, and their own associates. I could show how vehemently they have contended for names, and how silently they have passed over things of the last importance.

Self-interest, or rather self-love, or egoism, has been more plausibly substituted as the basis of morality. But I consider our relations with others as constituting the boundaries of morality. With ourselves, we stand on the ground of identity, not of relation, which last, requiring two subjects, excludes self-love confined to a single one. To ourselves, in strict language, we can owe no duties, obligation requiring also two parties. Self-love, therefore, is no part of morality. Indeed, it is exactly its counterpart.

These numerous points at which money is withdrawn from circulation and accumulated in numerous individual hoards or potential money-capitals appears as so many obstacles to circulation, because they immobilise the money and deprive it of its capacity to circulate for a certain time.

Thus poetry, regarded as a vehicle of thought, is especially impressive partly because it obeys all the laws of effective speech, and partly because in so doing it imitates the natural utterances of excitement.

Fleeing from a life of constant insecurity and forced mobility is good preparation for dealing with and resisting the typical forms of exploitation of immaterial labor.

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.

In fine, I repeat, you must lay aside all prejudice on both sides, and neither believe nor reject anything, because any other persons, or description of persons, have rejected or believed it. Your own reason is the only oracle given you by heaven, and you are answerable, not for the rightness, but uprightness of the decision.

Does the interiorization of media such as letters alter the ratio among our senses and change mental processes?

The Crown of Great Britain cannot, in my opinion, be too magnificent. Let us see some great public works set on foot; let it never be said, that the Commons of Great Britain failed in what they owe to the first Crown in the world. Looking up to royalty, I do say, it is the oldest and one of the best parts of our constitution. I wish it should look like royalty; that it should look like a King; like a King of Great Britain.

The first consequence of the principle of bounded rationality is that the intended rationality of an actor requires him to construct a simplified model of the real situation in order to deal with it. He behaves rationally with respect to this model, and such behavior is not even approximately optimal with respect to the real world. To predict his behavior we must understand the way in which this simplified model is constructed, and its construction will certainly be related to his psychological properties as a perceiving, thinking, and learning animal.

The thing I fear most is fear.

But the individual butterfly or earthquake remains just the unique existence which it is. We forget in explaining its occurrence that it is only the occurrence that is explained, not the thing itself.

Science does not know its debt to imagination.

All persons possessing any portion of power ought to be strongly and awfully impressed with an idea that they act in trust and that they are to account for their conduct in that trust to the one great Master, Author, and Founder of society.

If we sit and talk in a dark room, words suddenly acquire new meanings and different textures...and on the radio. Given only the sound of a play, we have to fill in all of the senses, not just the sight of the action. So much do-it-yourself, or completion and "closure" of action, develops a kind of independent isolation in the young that makes them remote and inaccessible.

Pleasure and distress, fear and courage, desire and aversion, where have these affections and experiences their seat? Clearly, either in the Soul alone, or in the Soul as employing the body, or in some third entity deriving from both. And for this third entity, again, there are two possible modes: it might be either a blend or a distinct form due to the blending.

A new theory by the author has been added, which draws the physical inferences consequent on the extension of the foundations of geometry beyond Reimann... and represents an attempt to derive from world-geometry not only gravitational but also electromagnetic phenomena. Even if this theory is still only in its infant stage, I feel convinced that it contains no less truth than Einstein's Theory of Gravitation-whether this amount of truth is unlimited or, what is more probable, is bounded by the Quantum Theory.

If at times I have thought myself unfortunate, it is because of a confusion, an error. I have mistaken myself for someone else... Who am I really? I am the author of The World as Will and Representation, I am the one who has given an answer to the mystery of Being that will occupy the thinkers of future centuries. That is what I am, and who can dispute it in the years of life that still remain for me?

Being doesn't know.

The true object of moral and political disquisition is pleasure or happiness.The primary, or earliest, class of human pleasure is the pleasures of external senses.In addition to these, man is susceptible of certain secondary pleasures, as the pleasures of intellectual feeling, the pleasures of sympathy, and the pleasures of self-approbation. The secondary pleasures are probably more exquisite than the primary; Or, at least,The most desirable state of man is that in which he has access to all these sources of pleasure, and is in possession of a happiness the most varied and uninterrupted. This state is a state of high civilization.