We believe we are rising because while keeping the same base inclinations (for instance: the desire to triumph over others) we have given them a noble object. We should, on the contrary, rise by attaching noble inclinations to lowly objects.

The difference principle, for example, requires that the higher expectations of the more advantaged contribute to the prospects of the least advantaged.

She believed in nothing; only her skepticism kept her from being an atheist.

Many have been deceived by outward appearances and have proceeded to write and teach about good works and how they justify without even mentioning faith. ... Wearying themselves with many works, they never come to righteousness.

My theory is that all women have hydrofluoric acid bottled up inside.

We only become what we are by the radical and deep-seated refusal of that which others have made of us.

With prophecies the commentator is often a more important man than the prophet.

World,-this man is not a slave with thee! None of thy promotions is necessary for him. His place is with the stars of Heaven: to thee it may be momentous, to him it is indifferent, whether thou place him in the lowest hut, or forty feet higher at the top of thy stupendous high tower, while here on Earth. The joys of Earth that are precious, they depend not on thee and thy promotions. Food and raiment, and, round a social hearth, souls who love him, whom he loves: these are already his. He wants none of thy rewards;

The social contract between all people around the world only has one requirement: Don't kill. From there it's those who don't agree, those that agree but have some reactive justification, and those that agree and don't kill.

The limits of my language mean the limits of my world. (5.6) Variant translations: The limits of my language stand for the limits of my world. The limits of my language are the limits of my mind. All I know is what I have words for.

The double meaning has been given to suit people's diverse intelligence. The apparent contradictions are meant to stimulate the learned to deeper study.

As for the square at Meknes, where I used to go every day, it's even simpler: I do not see it at all anymore. All that remains is the vague feeling that it was charming, and these five words that are indivisibly bound together: a charming square at Meknes. ... I don't see anything any more: I can search the past in vain, I can only find these scraps of images and I am not sure what they represent, whether they are memories or just fiction.

From each according to his abilities, to each according to his needs.

One should emulate works and deeds of virtue, not arguments about it.

I love men too, not merely individuals, but every one. But I love them with the consciousness of egoism; I love them because love makes me happy, I love because loving is natural to me, because it pleases me. I know no 'commandment of love'.

Older cliches are retrieved both as inherent principles that inform the new ground and new awareness, and as archetypal nostalgia figures with transformed meaning in relation to the new ground.

If a work of art is to explore new environments, it is not to be regarded as a blueprint but rather as a form of action-painting.

The only possible solution which will preserve Germany's honor and Germany's interest is, we repeat, a war with Russia.

It is good to rub and polish our brain against that of others.

The more we try to wrest ourselves from our ego, the deeper we sink into it.

Wind indeed increases fire, but custom love.

I say that where the public morality is concerned it may be the duty of the State to interfere with the contracts of individuals... It must then, I think, be admitted that, where health is concerned, and where morality is concerned, the State is justified in interfering with the contracts of individuals.

Nationality is not the only kind of social membership, nor is it an exclusive tie. However, it is the only form of membership that has so far shown itself able to sustain a democratic process and a liberal rule of law.

It is important that man dreams, but it is perhaps equally important that he can laugh at his own dreams.

Religion for [Berdyaev] is a social phenomenon and is adapted to the needs of the masses; as such, it is embodied in visible institutions and in authoritative formulas. The mystic, on the other hand, is aristocratic in temperament and never quite at home where the masses are catered for. He cannot remain in the world of form and convention and second-hand truths which is all about us and with which official religion has to come to terms; he aspires to a contact with spiritual reality as it is, a return to the ultimate sources of his being.

Never wholly separate in your Mind the merits of any Political Question from the Men who are concerned in it.

Legislative reform and revolution are not different methods of historic development that can be picked out at the pleasure from the counter of history, just as one chooses hot or cold sausages. Legislative reform and revolution are different factors in the development of class society. They condition and complement each other, and are at the same time reciprocally exclusive, as are the north and south poles, the bourgeoisie and proletariat.

The world that I regard is my selfe, it is the Microcosme of mine owne frame, that I cast mine eye on; for the other, I use it but like my Globe, and turne it round sometimes for my recreation. Men that look upon my outside, perusing onely my condition, and fortunes, do erre in my altitude; for I am above Atlas his shoulders.

A mind of slow apprehension is therefore not necessarily a weak mind. The one who is alert with abstractions is not always profound, he is more often very superficial.

Christianity taught only what the whole of Asia knew already long before and even better.

Mathematics have a triple aim. They must furnish an instrument for the study of nature. But that is not all: they have a philosophic aim and, I dare maintain, an esthetic aim. They must aid the philosopher to fathom the notions of number, of space, of time. And above all, their adepts find therein delights analogous to those given by painting and music. They admire the delicate harmony of numbers and forms; they marvel when a new discovery opens to them an unexpected perspective; and has not the joy they thus feel the esthetic character, even though the senses take no part therein? Only a privileged few are called to enjoy it fully, it is true, but is not this the case for all the noblest arts?This is why I do not hesitate to say that mathematics deserve to be cultivated for their own sake, and the theories inapplicable to physics as well as the others. Even if the physical aim and the esthetic aim were not united, we ought not to sacrifice either.

Every religious, moral, economic, ethical, or other antithesis transforms into a political one if it is sufficiently strong to group human beings effectively according to friend and enemy. The political does not reside in the battle itself, which. possesses its own technical, psychological, and military laws, but in the mode of behavior which is determined by this possibility, by clearly evaluating the concrete situation and thereby being able to distinguish correctly the real friend and the real enemy.

The man who comes back through the Door in the Wall will never be quite the same as the man who went out. He will be wiser but less sure, happier but less self-satisfied, humbler in acknowledging his ignorance yet better equipped to understand the relationship of words to things, of systematic reasoning to the unfathomable mystery which it tries, forever vainly, to comprehend.

While the art of printing is left to us science can never be retrograde; what is once acquired of real knowlege can never be lost.

Many modern philosophers claim that probability is relation between an hypothesis and the evidence for it.

No doubt a tumult caused by local and temporary irritation ought to be suppressed with promptitude and vigour. Such disturbances, for example, as those which Lord George Gordon raised in 1780, should be instantly put down with the strong hand. But woe to the Government which cannot distinguish between a nation and a mob! Woe to the Government which thinks that a great, a steady, a long continued movement of the public mind is to be stopped like a street riot! This error has been twice fatal to the great House of Bourbon. God be praised, our rulers have been wiser. The golden opportunity which, if once suffered to escape, might never have been retrieved, has been seized. Nothing, I firmly believe, can now prevent the passing of this noble law, this second Bill of Rights.

But genius looks forward: the eyes of men are set in his forehead, not in his hindhead: man hopes: genius creates.

The true Christian knows no Covenant or Mediation with God, but only the Old, Eternal, and Unchangeable Relation, that in Him we live, and move, and have our being; and he asks not who has said this, but only what has been said;-even the book wherein this may be written is nothing to him as a proof, but only as a means of culture; he bears the proof in his own breast. This is my view of the matter...

But where is the antidote for lucid despair, perfectly articulated, proud, and sure? All of us are miserable, but how many know it? The consciousness of misery is too serious a disease to figure in an arithmetic of agonies or in the catalogues of the Incurable. It belittles the prestige of hell, and converts the slaughterhouses of time into idyls. What sin have you committed to be born, what crime to exist? Your suffering like your fate is without motive. To suffer, truly to suffer, is to accept the invasion of ills without the excuse of causality, as a favor of demented nature, as a negative miracle. . .

I have needed God every day to defend myself against the abundance of thoughts.

For already, sometime, I have been a boy and a girl, a shrub, a bird, and a silent fish in the sea.

To claim you are more detached, more alien to everything than anyone, and to be merely a fanatic of indifference!

The victory of vivisection marks a great advance in the triumph of ruthless, non-moral utilitarianism over the old world of ethical law; a triumph in which we, as well as animals, are already the victims, and of which Dachau and Hiroshima mark the more recent achievements.

"No man in this fashionable London of yours," friend Sauerteig would say, "speaks a plain word to me. Every man feels bound to be something more than plain; to be pungent withal, witty, ornamental. His poor fraction of sense has to be perked into some epigrammatic shape, that it may prick into me;-perhaps (this is the commonest) to be topsyturvied, left standing on its head, that I may remember it the better! Such grinning inanity is very sad to the soul of man. Human faces should not grin on one like masks; they should look on one like faces! I love honest laughter, as I do sunlight; but not dishonest: most kinds of dancing too; but the St.-Vitus kind not at all! A fashionable wit, ach Himmel, if you ask, Which, he or a Death's- head, will be the cheerier company for me? pray send not him!"

Not only does democracy make every man forget his ancestors, but also clouds their view of their descendants and isolates them from their contemporaries. Each man is for ever thrown back on himself alone, and there is danger that he may be shut up in the solitude of his own heart.

When the Indians complain that the English have enslaved them it is as if drunkards complained that the spirit-dealers who have settled among them have enslaved them. You tell them that they might give up drinking, but they reply that they are so accustomed to it that they cannot abstain, and that they must have alcohol to keep up their energy. Is it not the same thing with the millions of people who submit to thousands or even to hundreds, of others - of their own or other nations? If the people of India are enslaved by violence it is only because they themselves live and have lived by violence, and do not recognize the eternal law of love inherent in humanity.

Form no covetous desire, so that the demon of greediness may not deceive thee, and the treasure of the world may not be tasteless to thee.

We should say: 'Causes almost identical take almost the same time to produce almost the same effects.'