We learn history not in order to know how to behave or how to succeed, but to know who we are.

Of the radical and iconoclastic ideals preached in the early years of the revolution, all were discarded except those which helped the state to exert absolute control over the individual. Hence the idea of collective education and reduction of parental authority to the minimum continued to hold sway, but an end was put to "progressive" educational methods designed to promote initiative and independence. Strict discipline became once more the rule, and in this respect Soviet schools differed from Tsarist ones only in the immensely increased emphasis on indoctrination. In due course, puritanical sexual ethics were restored to favour.

There is no idea so obscure that someone could not come to regard it as self-evident.

... Marx and Bakunin were engaged in a conflict in which it is hard to distinguish political from personal animosities. Marx did his best to persuade everybody that Bakunin was only using the International for his private ends, and in March 1870 he circulated a confidential letter to this effect. He also saw the hand of Bakunin (whom he never met after 1864) on every occasion when his own policies were opposed in the International. Bakunin, for his part, not only combated Marx's political programme but, as he often wrote, regarded Marx as a disloyal, revengeful man, obsessed with power and determined to impose his own despotic authority on the whole revolutionary movement. Marx, he said, had all the merits and defects of the Jewish character; he was highly intelligent and deeply read, but an inveterate doctrinaire and fantastically vain, an intriguer and morbidly envious of all who, like Lassalle, had cut a more important figure than himself in public life.

The abolition of the market means not only that the consumers-that is all members of society-are robbed of virtually all choice of consumption and all influence over production; it also means that the information and communication are monopolized by the State, as they too need a vast material base in order to operate. The abolition of the market means, then, that both material and intellectual assets would be totally rationed. To say nothing of the inefficiency of production convincingly demonstrated in the history of communism, this economy requires an omnipotent police state. Briefly: the abolition of the market means a gulag society.

The social conditions that nourished and made use of this ideology can still revive; perhaps - who knows? - the virus is dormant, waiting for the next opportunity. Dreams about the perfect society belong to the enduring stock of civilization.

...shall we say that the difference between a vegetarian and a cannibal is just a matter of taste?

If the gist of the controversy were to be expressed in a single sentence, one might say that the mechanists represented the opposition of the natural sciences to philosophic interference, while the dialecticians stood for the supremacy of philosophy over the sciences and thus reflected the characteristic tendency of Soviet ideological development. The mechanists' outlook might be called negative, while the dialecticians ascribed immense importance to philosophy and regarded themselves as specialists. The mechanists, however, had a much better idea of what science was about. The dialecticians were ignoramuses in this sphere and confined themselves to general formulas about the philosophical need to "generalize" and unify the sciences; on the other hand, they knew more than the mechanists about the history of philosophy. (Eventually the party condemned both camps, and created a dialectical synthesis of both forms of ignorance.)

Pragmatism starts from assumptions similar to those of empiriocriticism, but differs from the latter by its striking formulations, loose aphorisms, and analytical unscrupulousness.

Rosa Luxemburg is an outstanding example of a type of mind that is often met with in the history of Marxism and appears to be specially attracted by the Marxist outlook. It is characterized by slavish submission to authority, together with a belief that in that submission the values of scientific thought can be preserved. No doctrine was so well suited as Marxism to satisfy both these attitudes, or to provide a mystification combining extreme dogmatism with the cult of "scientific" thinking, in which the disciple could find mental and spiritual peace. Marxism thus played the part of a religion for the intelligentsia, which did not prevent some of them, like Rosa Luxemburg herself, from trying to improve the deposit of faith by reverting to first principles, thus strengthening their own belief that they were independent of dogma.

The concept of original sin gives us a penetrating insight into human destiny.

Marxism has been the greatest fantasy of our century. It was a dream offering the prospect of a society of perfect unity, in which all human aspirations would be fulfilled and all values reconciled.

One lives but once in the world.

One never goes so far as when one doesn't know where one is going.

Young Schopenhauer, a zealous and thorough-going Kantian, tried to explain that light would cease to exist along with the seeing eye. "What!" he said, according to Schopenhauer's own report, "looking at him with his Jove-like eyes,"-"You should rather say that you would not exist if the light could not see you?"

We can't form our children on our own concepts; we must take them and love them as God gives them to us.

I have found a paper of mine among some others in which I call architecture 'petrified music.' Really there is something in this; the tone of mind produced by architecture approaches the effect of music.

Getting along with women, Knocking around with men, Having more credit than money, Thus one goes through the world.

I have often felt a bitter sorrow at the thought of the German people, which is so estimable in the individual and so wretched in the generality. A comparison of the German people with other peoples arouses a painful feeling, which I try to overcome in every possible way.

Nothing is great but truth, and the smallest truth is great. The other day I had a thought, which I put like this: Even a harmful truth is useful, for it can be harmful only for the moment and will lead to other truths, which must always become useful, very much so. Conversely, even a useful error is harmful, for it can be useful only for the moment, enticing us into other errors, which become more and more harmful.

The spirits that I summoned up, I now can't rid myself of.

If I work incessantly to the last, nature owes me another form of existence when the present one collapses.

When young, one is confident to be able to build palaces for mankind, but when the time comes one has one's hands full just to be able to remove their trash.

Patriotism ruins history.

One of the most striking signs of the decay of art is the intermixing of different genres.

The artist may be well advised to keep his work to himself till it is completed, because no one can readily help him or advise him with it...but the scientist is wiser not to withhold a single finding or a single conjecture from publicity.

In art the best is good enough.

Should I not be proud, when for twenty years I have had to admit to myself that the great Newton and all the mathematicians and noble calculators along with him were involved in a decisive error with respect to the doctrine of color, and that I among millions was the only one who knew what was right in this great subject of nature?

The true, prescriptive artist strives after artistic truth; the lawless artist, following blind instinct, after an appearance of naturalness. The one leads to the highest peaks of art, the other to its lowest depths.

America, you have it better than our continent, the old one.

A noble person attracts noble people, and knows how to hold on to them.

All poetry is supposed to be instructive but in an unnoticeable manner; it is supposed to make us aware of what it would be valuable to instruct ourselves in; we must deduce the lesson on our own, just as with life.

In limitations he first shows himself the master,And the law can only bring us freedom.

Who is the happiest of men? He who values the merits of others, And in their pleasure takes joy, even as though 'twere his own. Not in the morning alone, not only at mid-day he charmeth; Even at setting, the sun is still the same glorious planet.

A talent is formed in stillness, a character in the world's torrent.

I am more and more convinced that poetry is the universal possession of mankind, revealing itself everywhere and at all times in hundreds and hundreds of men. ... I therefore like to look about me in foreign nations, and advise everyone to do the same. National literature is now a rather unmeaning term; the epoch of world literature is at hand, and everyone must strive to hasten its approach.

But among all the discoveries and corrections probably none has resulted in a deeper influence on the human spirit than the doctrine of Copernicus.... Possibly mankind has never been demanded to do more, for considering all that went up in smoke as a result of realizing this change: a second Paradise, a world of innocence, poetry and piety: the witness of the senses, the conviction of a poetical and religious faith. No wonder his contemporaries did not wish to let all this go and offered every possible resistance to a doctrine which in its converts authorized and demanded a freedom of view and greatness of thought so far unknown indeed not even dreamed of.

And now the sagacious reader, who is capable of reading into these lines what does not stand written in them, but is nevertheless implied, will be able to form some conception of the serious feelings with which I then set foot in Emmendingen.

Investigate what is, and not what pleases.

One must be something in order to do something.

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.

If we study the history of science we see happen two inverse phenomena... Sometimes simplicity hides under complex appearances; sometimes it is the simplicity which is apparent, and which disguises extremely complicated realities....No doubt, if our means of investigation should become more and more penetrating, we should discover the simple under the complex, then the complex under the simple, then again the simple under the complex, and so on, without our being able to foresee what will be the last term. We must stop somewhere, and that science may be possible, we must stop when we have found simplicity. This is the only ground on which we can rear the edifice of our generalizations.

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.

It is the sidereal day, that is, the duration of the rotation of the earth, which is the constant unit of time. ...However ...many astronomers ...think that the tides act as a check on our globe, and that the rotation of the earth is becoming slower and slower. Thus would be explained the apparent acceleration of the motion of the moon...

Every definition implies an axiom, since it asserts the existence of the object defined. The definition then will not be justified, from the purely logical point of view, until we have proved that it involves no contradiction either in its terms or with the truths previously admitted.

We can not... escape the conclusion that the rule of reasoning by recurrence is irreducible to the principle of contradiction. ...Neither can this rule come to us from experience... This rule, inaccessible to analytic demonstration and to experience, is the veritable type of the synthetic a priori judgment. On the other hand, we can not think of seeing in it a convention, as in some of the postulates of geometry. ...it is only the affirmation of the power of the mind which knows itself capable of conceiving the indefinite repetition of the same act when once this act is possible. The mind has a direct intuition of this power, and experience can only give occasion for using it and thereby becoming conscious of it.

When an astronomer tells me that some stellar phenomenon, which his telescope reveals to him at this moment, happened... fifty years ago... I... ask... how he has measured the velocity of light.

Does the harmony the human intelligence thinks it discovers in nature exist outside of this intelligence? No, beyond doubt, a reality completely independent of the mind which conceives it, sees or feels it, is an impossibility. A world as exterior as that, even if it existed, would for us be forever inaccessible.

Sociology is the science which has the most methods and the least results.

Thought must never submit, neither to a dogma, nor to a party, nor to a passion, nor to an interest, nor to a preconceived idea, nor to whatever it may be, save to the facts themselves, because, for thought, submission would mean ceasing to be.