A man is as old as his arteries, and as young as his ideas.

This book, admirable in so many respects, power in its break and style, is even more intimidating for me in that, having formely had the good fortune to study under Michel Foucault, I retain the consciousness of an admiring and grateful disciple. Now, the disciple's consciousness, when he starts, I would not say to dispute, but to engage in dialogue with the master or, better, to articulate the interminable and silent dialogue which made him into a disciple-this disciple's consciousness is an unhappy consciousness.

We were ensnared by the wisdom of the serpent; we are set free by the foolishness of God.

A general definition of civilization: a civilized society is exhibiting the five qualities of truth, beauty, adventure, art, peace.

It appears... that a work similar in its object and general conception to that of Adam Smith, but adapted to the more extended knowledge and improved ideas of the present age, is the kind of contribution which Political Economy at present requires. The Wealth of Nations is in many parts obsolete, and in all, imperfect. Political Economy... has grown up almost from infancy since the time of Adam Smith; and the philosophy of society... has advanced many steps beyond the point at which he left it.

For all knowledge and wonder (which is the seed of knowledge) is an impression of pleasure in itself.

No theory, no ready-made system, no book that has ever been written will save the world. I cleave to no system. I am a true seeker.

Husserl has shown that man's prejudices go a great deal deeper than his intellect or his emotions. Consciousness itself is 'prejudiced' - that is to say, intentional.

Mercy often means giving death, not life.

No doubt some of your cousins and great-uncles died in childhood, but not a single one of your ancestors did. Ancestors just don't die young!

100 per cent of us die, and the percentage cannot be increased.

Saying that what we call our "selves" consist only of our bodies and that reason, soul, and love arise only from the body, is like saying that what we call our body is equivalent to the food that feeds the body. It is true that my body is only made up of digested food and that my body would not exist without food, but my body is not the same as food. Food is what the body needs for life, but it is not the body itself. The same thing is true of my soul. It is true that without my body there would not be that which I call my soul, but my soul is not my body. The soul may need the body, but the body is not the soul.

Prosperity makes friends, adversity tries them.

These are the two vices that beset Government Offices; both of them originating in insufficient Intellect,-that sad insufficiency from which, directly or indirectly, all evil whatsoever springs!

The poet is, etymologically, the maker. Like all makers, he requires a stock of raw materials - in his case, experience. Now experience is not a matter of having actually swum the Hellespont, or danced with the dervishes, or slept in a doss-house. It is a matter of sensibility and intuition, of seeing and hearing the significant things, of paying attention at the right moments, of understanding and co-ordinating. Experience is not what happens to a man; it is what a man does with what happens to him. It is a gift for dealing with the accidents of existence, not the accidents themselves. By a happy dispensation of nature, the poet generally possesses the gift of experience in conjunction with that of expression. What he says so well is therefore intrinsically of value.

Our profound human duty is not to interpret or to cast light on the rhythm of God's arch, but to adjust, as much as we can, the rhythm of our small and fleeting life to his. Only thus may we mortals succeed in achieving something immortal, because then we collaborate with One who is Deathless. Only thus may we conquer mortal sin, the concentration on details, the narrowness of our brains; only thus may we transubstantiate into freedom the slavery of earthen matter given us to mold.

A man who is so exceedingly civil that for the sake of quietude and a peaceable name will silently see the community imposed upon, or their rights invaded, may, in his principles, be a good man, but cannot be stiled a useful one, neither does he come up to the full mark of his duty; for silence becomes a kind of crime when it operates as a cover or an encouragement to the guilty. 

The core of the belief in progress is that human values and goals converge in parallel with our increasing knowledge. The twentieth century shows the contrary. Human beings use the power of scientific knowledge to assert and defend the values and goals they already have. New technologies can be used to alleviate suffering and enhance freedom. They can, and will, also be used to wage war and strengthen tyranny. Science made possible the technologies that powered the industrial revolution. In the twentieth century, these technologies were used to implement state terror and genocide on an unprecedented scale. Ethics and politics do not advance in line with the growth of knowledge - not even in the long run.

When I, who conduct this inquiry, love something, then three things are found: I, what I love, and the love itself. There are, therefore three things: the lover, the beloved and the love.

Additionally, in the United States, we define manliness in terms of aggression. I think it must be because we're frightened. We put on a show of being tough guys, but it's completely unnecessary, you know. If you have what it takes, you don't need to put on an act, and you certainly don't need to beat nature into submission. Why be hostile to nature?

Just as Marx used to say about the French Marxists of the late 'seventies: All I know is that I am not a Marxist.

Disneyland exists in order to hide that it is the "real" country, all of "real" America that is Disneyland (a bit like prisons are there to hide that it is the social in its entirety, in its banal omnipresence, that is carceral). Disneyland is presented as imaginary in order to make us believe that the rest is real.

Consumption is the sole end and purpose of all production; and the interest of the producer ought to be attended to, only so far as it may be necessary for promoting that of the consumer.

It is not you talking, but innumerable ancestors talking with your mouth. It is not you who desire, but innumerable generations of descendants longing with your heart. Your dead do not lie in the ground. They have become birds, trees, air. You sit under their shade, you are nourished by their flesh, you inhale their breathing. They have become ideas and passions, they determine your will and your actions. Future generations do not move far from you in an uncertain time. They live, desire, and act in your loins and your heart. In this lightning moment when you walk the earth, your first duty, by enlarging your ego, is to live through the endless march, both visible and invisible, of your own being.

To the blind all things are sudden.

If the awareness of our limitations begins to limit or to dim our value consciousness as well-as happens, for instance, in old age with regard to the values of youth-then we have already started the movement of devaluation which will end with the defamation of the world and all its values. Only a timely act of resignation can deliver us from this tendency toward self-delusion.

To obey a rule, to make a report, to give an order, to play a game of chess, are customs.

When it became obvious what a dumb and cruel and spiritually and financially and militarily ruinous mistake our war in Vietnam was, every artist worth a damn in this country, every serious writer, painter, stand-up comedian, musician, actor and actress, you name it, came out against the thing. We formed what might be described as a laser beam of protest, with everybody aimed in the same direction, focused and intense. This weapon proved to have the power of a banana-cream pie three feet in diameter when dropped from a stepladder five-feet high.

Americans cleave to the things of this world as if assured that they will never die,... They clutch everything but hold nothing fast, and so lose grip as they hurry after some new delight. ... Death steps in in the end and stops him before he has grown tired of this futile pursuit of that complete felicity which always escapes him. At first sight there is something astonishing in this spectacle of so many lucky men restless in the midst of abundance. But it is a spectacle as old as the world; all that is new is to see a whole people performing in it.

For a truly religious man nothing is tragic.

God is nothingness: He is 'beyond all speech.'

Without the interplay of human against human, the chief interest in life is gone; most of the intellectual values are gone; most of the reason for living is gone.

That Man is the product of causes that had no prevision of the end they were achieving; that his origin, his growth, his hopes and fears, his loves and his beliefs, are but the outcome of accidental collocations of atoms; that no fire, no heroism, no intensity of thought and feeling, can preserve individual life beyond the grave; that all the labors of the ages, all the devotion, all the inspiration, all the noonday brightness of human genius, are destined to extinction in the vast death of the solar system, and that the whole temple of Man's achievement must inevitably be buried beneath the debris of a universe in ruins - all these things, if not quite beyond dispute, are yet so nearly certain that no philosophy which rejects them can hope to stand. Only within the scaffolding of these truths, only on the firm foundation of unyielding despair, can the soul's habitation henceforth be safely built.

I have always thought that clarity is a form of courtesy that the philosopher owes; moreover, this discipline of ours considers it more truly a matter of honor today than ever before to be open to all minds ... This is different from the individual sciences which increasingly [interpose] between the treasure of their discoveries and the curiosity of the profane the tremendous dragon of their closed terminology.

The sabbath was made for man, and not man for the sabbath.

Among civilized and thriving nations, on the contrary, though a great number of people do no labor at all, many of whom consume the produce of ten times, frequently of a hundred times more labour than the greater part of those who work; yet the produce of the whole labour of the society is so great, that all are often abundantly supplied, and a workman, even of the lowest and poorest order, if he is frugal and industrious, may enjoy a greater share of the necessaries and conveniencies of life than it is possible for any savage to acquire.

The utilitarian morality does recognise in human beings the power of sacrificing their own greatest good for the good of others. It only refuses to admit that the sacrifice is itself a good. A sacrifice which does not increase, or tend to increase, the sum total of happiness, it considers as wasted. The only self-renunciation which it applauds, is devotion to the happiness, or to some of the means of happiness, of others; either of mankind collectively, or of individuals within the limits imposed by the collective interests of mankind.

That body is heavier than another which, in an equal bulk, moves downward quicker.

Few men have been admired by their own domestics.

When contemporary feminist movement first began, feminist writings and scholarship by black women was groundbreaking. The writings of black women like Cellestine Ware, Toni Cade Bambara, Michele Wallace, Barbara Smith, and Angela Davis, to name a few, were all works that sought to articulate, define, speak to and against the glaring omissions in feminist work, the erasure of black female presence.

I always made one prayer to God, a very short one. Here it is: "O Lord, make our enemies quite ridiculous!" God granted it.

There are truths which are not for all men, nor for all times.

The other big issue is an emotional one. We tend to feel the greatest bonds of solidarity with people that are close to us. There are very few true citizens of the world. We're citizens of individual countries and we really feel the closest bonds to people that live within our nation, and therefore... the nation becomes a kind of social glue. But if you're going to make a national identity compatible with liberalism, it has to be the right kind of national identity. It has to be one that is open to all of the citizens that actually live in the territory of the nation. It can't exclude certain groups by race, by ethnicity, by religious belief and the like, and therefore it needs to be an open identity that is based on essentially liberal ideas.

Merely to come into the world the heir of a fortune is not to be born, but to be still-born, rather. To be supported by the charity of friends, or a government-pension, - provided you continue to breathe, - by whatever fine synonymes you describe these relations, is to go into the almshouse.