People never remember but the computer never forgets.

One is rarely an impulsive innovator after the age of sixty, but one can still be a very fine orderly and inventive thinker. One rarely procreates children at that age, but one is all the more skilled at educating those who have already been procreated, and education is procreation of another kind.

To evoke in oneself a feeling one has once experienced, and having evoked it in oneself, then by means of movements, lines, colors, sounds, or forms expressed through words, so to convey this so that others may experience the same feeling - this is the activity of art.

Do not imagine that it is less an accident by which you find yourself master of the wealth which you possess, than that by which this man found himself king.

Though you give no countenance to the complaints of the querulous, yet take care to curb the insolence and ill nature of the injurious. When you observe it yourself, reprove it before the injur'd party: but if the complaint be of something really worth your notice, and prevention another time, then reprove the offender by himself alone, out of sight of him who complain'd and make him go and ask pardon, and make reparation; which ooming thus, as it were from himself, will be the more cheerfully performed, and more kindly receiv'd, the love strenghten'd between them, and a custom of civility grow familiar amongst your children.

Whate'er we leave to God, God doesAnd blesses us.

God, what is all this talk put out by the popes? Paradise is here, my good man. God, give me no other paradise!

The outsider, Haller says, is a self-divided man; being self-divided, his chief desire is to be unified. He is selfish as a man with a lifelong raging toothache.

Kant was also quite aware that "the urgent need" of reason is both different from and "more than mere quest and desire for knowledge." Hence, the distinguishing of the two faculties, reason and intellect, coincides with a distinction between two altogether different mental activities, thinking and knowing.

The newspaper is in all its literalness the bible of democracy, the book out of which a people determines its conduct.

The pleasures of self-approbation, together with the right cultivation of all our pleasures, require individual independence. Without independence men cannot become either wise, or useful, or happy.

This, I feel, is missing a vital point: that the sceptic is often a totally honest person who, for perfectly good, sound reasons, simply cannot see a case for belief. In fact many -- like Courty Bryan -- admit that they would like to be convinced, but find it impossible.

Whenever the people are well informed, they can be trusted with their own government; that whenever things get so far wrong as to attract their notice, they may be relied on to set them to rights.

One of the most exquisite pleasures of human love - to serve the loved one without his knowing it - is only possible, as regards the love of God, through atheism.

Once a word has been allowed to escape, it cannot be recalled.

Faced with information overload, we have no alternative but pattern-recognition.

Percepts and phenomena which precedes the logical use of the intellect is called appearance, while the reflex knowledge originating from several appearances compared by the intellect is called experience.

Cure the drunkard, heal the insane, mollify the homicide, civilize the Pawnee, but what lessons can be devised for the debaucher of sentiment?

Man is the creature of circumstances.

If a man has not, by the time he is 30, yielded to the fascination of every form of extremism, I don't know if he is to be admired or scorned - a saint or a corpse.

Love may forgive all infirmities and love still in spite of them: but Love cannot cease to will their removal.

Ethics, too, are nothing but reverence for life. That is what gives me the fundamental principle of morality, namely, that good consists in maintaining, promoting, and enhancing life, and that destroying, injuring, and limiting life are evil.

Now drown care in wine.

How important can it be that I suffer and think? My presence in this world will disturb a few tranquil lives and will unsettle the unconscious and pleasant naiveté of others. Although I feel that my tragedy is the greatest in history - greater than the fall of empires - I am nevertheless aware of my total insignificance. I am absolutely persuaded that I am nothing in this universe; yet I feel that mine is the only real existence.

All seed except Mary was vitiated [by original sin].

In skating over thin ice our safety is our speed.

Rousseau has said in his Emile (book iv.): "Even though philosophers should be in a position to discover the truth, which of them would take any interest in it? Each one knows well that his system is not better founded than the others, but he supports it because it is his. ...The essential thing is to think differently from others. With believers he is an atheist; with atheists he is a believer." How much substantial truth there is in these gloomy confessions of this man of painful sincerity.

My principal motive is the belief that we can still make admirable sense of our lives even if we cease to have ... "an ambition of transcendence."

I understand the task of sociology to be description and determination of the historical-psychological origin of those forms in which interactions take place between human beings. The totality of these interactions, springing from the most diverse impulses, directed toward the most diverse objects, and aiming at the most diverse ends, constitutes "society."

Then he tried to recall the lessons of Mr. Wisdom. "it is I myself, eternal Spirit, who drives this Me, the slave, along that ledge. I ought not to care whether he falls and breaks his neck or not. It is not he that is real, it is I - I - I.

And so I am not concerned to justify the perpetrators of violence but to enquire into the function of the violence of the working classes in contemporary socialism.

It is not so much what you believe in that matters, as the way in which you believe it and proceed to translate that belief into action.

Aim at being loved without being admired.

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

Again, it is possible to fail in many ways (for evil belongs to the class of the unlimited ... and good to that of the limited), while to succeed is possible only in one way (for which reason also one is easy and the other difficult—to miss the mark easy, to hit it difficult); for these reasons also, then, excess and defect are characteristic of vice, and the mean of virtue; For men are good in but one way, but bad in many.

The will is a unity of two different aspects or moments: first, the individual's ability to abstract from every specific condition and, by negating it, to return to the absolute liberty of the pure ego; secondly, the individual's act of freely adopting a concrete condition, freely affirming his existence as a particular, limited ego.

Perpetual devotion to what a man calls his business, is only to be sustained by perpetual neglect of many other things.

The liturgy of emptiness dispels the capitalist economy of the commodity.

Without consciousness there would, practically speaking, be no world, for the world exists as such only in so far as it is consciously reflected and considered by a psyche. Consciousness is a precondition of being.

If wine is to withdraw its most poetic countenance, the sun of the white dinner-cloth, a deity to be invoked by two or three, all fervent, hushing their talk, degusting tenderly, and storing reminiscences-for a bottle of good wine, like a good act, shines ever in the retrospect-if wine is to desert us, go thy ways, old Jack!

This world is but canvas to our imaginations.

Against the diseases of the mind, philosophy provides sufficient antidotes. The instruments which it employs for this purpose are the virtues; the root of which, whence all the rest proceed, is prudence. This virtue comprehends the whole art of living discreetly, justly, and honorably, and is, in fact, the same thing with wisdom. It instructs men to free their understandings from the clouds of prejudice; to exercise temperance and fortitude in the government of themselves: and to practice justice towards others. Although pleasure, or happiness, which is the end of living, be superior to virtue, which is only the means, it is every one's interest to practice all the virtues; for in a happy life, pleasure can never be separated from virtue.

Ambition is a drug that makes its addicts potential madmen.