This organization of functional discourse is of vital importance; it serves as a vehicle of coordination and subordination. The unified, functional language is an irreconcilably anti-critical and anti-dialectical language. In it, operational and behavioral rationality absorbs the transcendent, negative, oppositional elements of Reason.

I could never stand more than three months of dreaming at a time without feeling an irresistible desire to plunge into society. To plunge into society meant to visit my superior, Anton Antonich Syetochkin. He was the only permanent acquaintance I have had in my life, and I even wonder at the fact myself now. But I even went to see him only when that phase came over me, and when my dreams had reached such a point of bliss that it became essential to embrace my fellows and all mankind immediately. And for that purpose I needed at least one human being at hand who actually existed. I had to call on Anton Antonich, however, on Tuesday - his at-home day; so I always had to adjust my passionate desire to embrace humanity so that it might fall on a Tuesday.

To resist him that is set in authority is evil. .

Alas for him who seeks salvation in good only!Balanced on God's strong shoulders, Good and Evil flaptogether like two mighty wings and lift him high.

Opinion is ultimately determined by the feelings, and not by the intellect.

No amount of happiness enjoyed by some organisms can notionally justify the indescribable horrors of Auschwitz. [...] Nor can the fun and games outweigh the sporadic frightfulness of pain and despair that occurs every second of every day. For there's nothing inherently wrong with non-sentience or [...] non-existence; whereas there is something frightfully and self-intimatingly wrong with suffering.

It's quite true that there were billions of years that I didn't exist that I was never bothered about.

Life itself is sitting in a room with a murderer, while eating a nice meal. You're just waiting for the meal to be over...

LIFE is the terrible condition.

Our psychological experiences are all equally facts. There is nothing to choose between them. No psychological experience is "truer," so far as we are concerned, than any other. For even if one should correspond more closely to things in themselves as perceived by some hypothetical non-human being, it would be impossible for us to discover which it was. Science is no "truer" than common sense, or lunacy, or art, or religion. It permits us to organize our experience profitably; but tells us nothing about the real nature of the world to which our experiences are supposed to refer. From the internal reality, by which I mean the totality of psychological experiences, it actually separates us. Art, for example, deals with many more aspects of this internal reality than does science, which confines itself deliberately and by convention to the study of one very limited class of experiences - the experiences of sense.

No state sorrier than that of the man who keeps up a continual round, and pries into "the secrets of the nether world," as saith the poet, and is curious in conjecture of what is in his neighbour's heart.

The hypostasis of the particular methods of procedure employed by natural science ... results in the view that all theoretical differences which rest on historically conditioned antagonisms of interest are to be settles by a "crucial experiment" rather than by struggle and counter-struggle. The harmonious relation of individuals to one another becomes a fact, therefore, that has even more general character than a law of nature.

In England, and in all Roman Catholic countries, the lottery of the church is in reality much more advantageous than is necessary.

A man standing by a spring of clear, sweet water and cursing it. While the fresh water keeps on bubbling up. He can shovel mud into it, or dung, and the stream will carry it away, wash itself clean, remain unstained. (Hays translation) Suppose that men kill thee, cut thee in pieces, curse thee. What then can these things do to prevent thy mind from remaining pure, wise, sober, just? For instance, if a man should stand by a limpid pure spring, and curse it, the spring never ceases sending up potable water; and if he should cast clay into it or filth, it will speedily disperse them and wash them out, and will not be at all polluted. How then shalt thou possess a perpetual fountain? By forming thyself hourly to freedom conjoined with contentment, simplicity and modesty.

Virtue can only flourish amongst equals.

That then, that I wish for, as to systems, is this, that men, in the first place, would forbear to establish any theory, till they have consulted with (though not a fully competent number of experiments, such as may afford them all the phænomena to be explicated by that theory, yet) a considerable number of experiments, in proportion to the comprehensiveness of the theory to be erected on them. And, in the next place, I would have such kind of supestructures looked upon only as temporary ones; which though they may be preferred before any others, as being the least imperfect, or, if you please, the best in their kind that we yet have, yet are they not entirely to be acquiesced in, as absolutely perfect, or uncapable of improving alterations.

That there is a common cause, an that it is either what we call material progress or something closely connected with material progress, becomes more than an inference when it is noted that the phenomena we class together and speak of as industrial depression are but intensifications of phenomena which always accompany material progress, and which show themselves more clearly and strongly as material progress goes on. Where the conditions to which material progress everywhere tends are the most fully realized-that is to say, where population is densest, wealth greatest, and the machinery of production and exchange most highly developed - we find the deepest poverty, the sharpest struggle for existence, and the most of enforced idleness.

It is the duty of all who care for their country or for civilisation to point out that we cannot further any of our ideals by participation in the next war, and that we ought therefore to resist all measures based upon the assumption that we shall take part in it. In the late war it was arguable that victory, being possible, might do some good. With the modern technique of gas attack, no belligerent can hope for victory. Absolute pacifism, therefore, in every country, in which it is politically possible, is the only sane policy both for Governments and individuals.

Properly understood, then, the desire to act justly derives in part from the desire to express most fully what we are or can be, namely free and equal rational beings with the liberty to choose.

The Yin based its propriety on that of the Xia, and what it added and subtracted is knowable. The Zhou has based its propriety on that of the Shang and what it added and subtracted is knowable. In this way, what continues from the Chou, even if 100 generations hence, is knowable.

There is an unquestionable relationship between economic development and liberal democracy, which one can observe simply by looking around the world. But the exact nature of that relationship is more complicated than it first appeared, and is not adequately explained by any of the theories presented up to this point. The logic of modern natural science and the industrialization process it fosters does not point in a single direction in the sphere of politics, as it does in the sphere of economics. Liberal democracy is compatible with industrial maturity, and is preferred by the citizens of many industrially advanced states, but there does not appear to be a necessary connection between the two. The Mechanism underlying our directional history leads equally well to a bureaucratic-authoritarian future as to a liberal one. We will therefore have to look elsewhere in trying to understand the current crisis of authoritarianism and the worldwide democratic revolution.

Not a May-game is this man's life; but a battle and a march, a warfare with principalities and powers. No idle promenade through fragrant orange-groves and green flowery spaces, waited on by the choral Muses and the rosy Hours: it is a stern pilgrimage through burning sandy solitudes, through regions of thick-ribbed ice. He walks among men; loves men, with inexpressible soft pity,-as they cannot love him: but his soul dwells in solitude, in the uttermost parts of Creation. In green oases by the palm-tree wells, he rests a space; but anon he has to journey forward, escorted by the Terrors and the Splendours, the Archdemons and Archangels. All Heaven, all Pandemonium are his escort. The stars keen-glancing, from the Immensities, send tidings to him; the graves, silent with their dead, from the Eternities. Deep calls for him unto Deep.

To have been a Sovereign, yet the champion of liberty,-a revolutionary leader, yet the supporter of social order, is the peculiar glory of William. Till his accession the British Constitution was in its Chaos. It had contained, from a very remote period, the simple elements of an harmonious government. But they were in a state not of amalgamation, but of conflict,-not of equilibrium but of alternate elevation and depression. The tyranny of Charles the first produced civil war and anarchy. Tyranny had now again produced resistance and revolution. And, but for the wisdom of the new King, it seems probable that the same cycle of misery would have been again described.

There is a science of Dynamics in man's fortunes and nature, as well as of Mechanics. There is a science which treats of, and practically addresses, the primary, unmodified forces and energies of man, the mysterious springs of Love, and Fear, and Wonder, of Enthusiasm, Poetry, Religion, all which have a truly vital and infinite character; as well as a science which practically addresses the finite, modified developments of these, when they take the shape of immediate "motives," as hope of reward, or as fear of punishment.

He dies twice who perishes by his own hand.

A hymn is the praise of God with song; a song is the exultation of the mind dwelling on eternal things, bursting forth in the voice.

The most important misunderstanding seems to me to lie in a confusion between the human necessities which I consider part of human nature, and the human necessities as they appear as drives, needs, passions, etc., in any given historical period. This division is not very different from Marx's concept of "human nature in general", to be distinguished from "human nature as modified in each historical period". The same distinction exists in Marx when he distinguishes between "constant" or "fixed" drives and "relative" drives. The constant drives "exist under all circumstances and ... can be changed by social conditions only as far as form and direction are concerned". The relative drives "owe their origin only to a certain type of social organization".

Time begins to emit a scent when it gains duration; when it is given a narrative or deep tension; when it gains depth and breadth, even space.

The proletarian works with the instruments of production of another, for the account of this other, in exchange for a part of the product. ... The proletarian liberates himself by abolishing competition, private property, and all class differences.

As the strata of the earth preserve in succession the living creatures of past epochs, so the shelves of libraries preserve in succession the errors of the past and their expositions, which like the former were very lively and made a great commotion in their own age but now stand petrified and stiff in a place where only the literary palaeontologist regards them.

I am against bigness and greatness in all their forms, and with the invisible molecular moral forces that work from individual to individual, stealing in through the crannies of the world like so many soft rootlets, or like the capillary oozing of water, and yet rending the hardest monuments of man's pride, if you give them time. The bigger the unit you deal with, the hollower, the more brutal, the more mendacious is the life displayed. So I am against all big organizations as such, national ones first and foremost; against all big successes and big results; and in favor of the eternal forces of truth which always work in the individual and immediately unsuccessful way, under-dogs always, till history comes, after they are long dead, and puts them on top. - You need take no notice of these ebullitions of spleen, which are probably quite unintelligible to anyone but myself.

Happiness is the proof that time can accommodate eternity.

To SEE and accept the boundaries of the human mind without vain rebellion, and in these severe limitations to work ceaselessly without protest - this is where man's first duty lies.

Knowledge that is not Infallible is not certain knowledge.

Living organisms had existed on earth, without ever knowing why, for over three thousand million years before the truth finally dawned on one of them. His name was Charles Darwin. To be fair, others had had inklings of the truth, but it was Darwin who first put together a coherent and tenable account of why we exist.

Put in a nut-shell, my thesis amounts to this. The repeated attempts made by Rudolf Carnap to show that the demarcation between science and metaphysics coincides with that between sense and nonsense have failed. The reason is that the positivistic concept of 'meaning' or 'sense' (or of verifiability, or of inductive confirmability, etc.) is inappropriate for achieving this demarcation - simply because metaphysics need not be meaningless even though it is not science. In all its variations demarcation by meaninglessness has tended to be at the same time too narrow and too wide: as against all intentions and all claims, it has tended to exclude scientific theories as meaningless, while failing to exclude even that part of metaphysics which is known as 'rational theology'.

I regret that I am now to die in the belief, that the useless sacrifice of themselves by the generation of 1776, to acquire self- government and happiness to their country, is to be thrown away by the unwise and unworthy passions of their sons, and that my only consolation is to be, that I live not to weep over it. If they would but dispassionately weigh the blessings they will throw away, against an abstract principle more likely to be effected by union than by scission, they would pause before they would perpetrate this act of suicide on themselves, and of treason against the hopes of the world. To yourself, as the faithful advocate of the Union, I tender the offering of my high esteem and respect.

Why callest thou me good? there is none good but one, that is, God: but if thou wilt enter into life, keep the commandments.

People seem not to see that their opinion of the world is also a confession of character.

To fear is to die every minute.

The great event of this period, the great trauma, is this decline of strong referentials, these death pangs of the real and of the rational that open onto an age of simulation. Whereas so many generations, and particularly the last, lived in the march of history, in the euphoric or catastrophic expectation of a revolution-today one has the impression that history has retreated, leaving behind it an indifferent nebula, traversed by currents, but emptied of references. It is into this void that the phantasms of a past history recede, the panoply of events, ideologies, retro fashions-no longer so much because people believe in them or still place some hope in them, but simply to resurrect the period when at least there was history, at least there was violence (albeit fascist), when at least life and death were at stake.

A friend is one soul abiding in two bodies. p. 188; also reported in various sources as:Friendship is a single soul dwelling in two bodies. A true friend is one soul in two bodies. Love is composed of a single soul inhabiting two bodies. What is a friend? A single soul dwelling in two bodies.

Only a life lived for others is a life worthwhile.

The "dreams of youth" have become a proverb. That organisations, early rich, fall far short of their promise has been repeated to satiety. But is it extraordinary that it should be so? For do we ever utilise this heroism? Look how it lives upon itself and perishes for lack of food. We do not know what to do with it. We had rather that it should not be there. Often we laugh at it. Always we find it troublesome. Look at the poverty of our life! Can we expect anything else but poor creatures to come out of it?

The radical empiricist onslaught ... provides the methodological justification for the debunking of the mind by the intellectuals-a positivism which, in its denial of the transcending elements of Reason, forms the academic counterpart of the socially required behavior.

There are two sides to every question.

Single-mindedness is all very well in cows or baboons; in an animal claiming to belong to the same species as Shakespeare it is simply disgraceful.

We may well be ashamed to tell what things we have read or heard in our day. I do not know why my news should be so trivial, - considering what one's dreams and expectations are, why the developments should be so paltry. The news we hear, for the most part, is not news to our genius. It is the stalest repetition.

"'Are the gods not just?' 'Oh no, child. What would become of us if they were?'"

But simultaneously with the development of capitalist production the credit system also develops. The money-capital which the capitalist cannot as yet employ in his own business is employed by others, who pay him interest for its use.