If a given science accidentally reached its goal, this would by no means stop the workers in the field, who would be driven past their goal by the sheer momentum of the illusion of unlimited progress.

I believe that one of the things Christianity says is that sound doctrines are all useless. That you have to change your life. (Or the direction of your life.)

The world is chaos. Nothingness is the yet-to-be-born god of the world.

If a philosopher is not a man, he is anything but a philosopher; he is above all a pedant, and a pedant is a caricature of a man. The cultivation of any branch of science - of chemistry, of physics, of geometry, of philology - may be a work of differentiated specialization, and even so, only within very narrow limits and restrictions; but philosophy, like poetry, is a work of integration and synthesis, or else it is merely pseudo-philosophical erudition.

I would rather be exposed to the inconveniences attending too much liberty, than those attending too small a degree of it.

I believe it might interest a philosopher, one who can think himself, to read my notes. For even if I have hit the mark only rarely, he would recognize what targets I had been ceaselessly aiming at.

Every way of classifying a thing is but a way of handling it for some particular purpose.

The individual, so far as he suffers from his wrongness and criticizes it, is to that extent consciously beyond it, and in at least possible touch with something higher, if anything higher exist. Along with the wrong part there is thus a better part of him, even though it may be but a most helpless germ. With which part he should identify his real being is by no means obvious at this stage; but when stage 2 (the stage of solution or salvation) arrives, the man identifies his real being with the germinal higher part of himself; and does so in the following way. He becomes conscious that this higher part is coterminous and continuous with a more of the same quality, which is operative in the universe outside of him, and which he can keep in working touch with, and in a fashion get on board of and save himself when all his lower being has gone to pieces in the wreck.

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

Wit is cultured insolence.

I have come to believe that the motion of the Earth cannot be detected by any optical experiment.

Whatever arises from a just situation by just steps is itself just.

I have only one real message in this lecture, and that is: consciousness is a biological phenomenon, like photosynthesis, digestion, mitosis-you know all the biological phenomena-and once you accept that, most, if not all about the hard problems of consciousness simply evaporate.

By capitulating to life, this world has betrayed nothingness. . . . I resign from movement, and from my dreams. Absence! You shall be my sole glory. . . . Let "desire" be forever stricken from the dictionary, and from the soul! I retreat before the dizzying farce of tomorrows. And if I still cling to a few hopes, I have lost forever the faculty of hoping.

Time is the primitive form of the stream of consciousness. ...If we project ourselves outside the stream of consciousness and represent its content as an object, it becomes an event happening in time, the separate stages of which stand to one another in the relations of earlier and later.

I am extremely pleased by Daniel Fincke's article, which says exactly what I SHOULD have said and, to my regret, didn't make sufficiently clear in my Reason Rally speech. The best way to summarise it would be to modify the quotation from Johann Hari. Johann said, "I respect you too much to respect your ridiculous beliefs". From now on, my version will be, "I respect you too much to accept that you really believe anything so ridiculous as you claim. Please either defend those beliefs and explain why they are not ridiculous, or else declare that you do not hold them and publicly disown the church to which you claim loyalty."

What is obscene about pornography is not an excess of sex, but the fact that it contains no sex at all.

We are no longer instinctively driven to apprehend, and lay to heart, what is Good and Lovely, but rather to inquire, as onlookers, how it is produced, whence it comes, whither it goes. Our favourite Philosophers have no love and no hatred; they stand among us not to do, nor to create anything, but as a sort of Logic mills, to grind out the true causes and effects of all that is done and created.

'When two equal weights are supported on the middle point between them, the pressure on the fulcrum is equal to the sum of the weights.'

For it is the chief characteristic of the religion of science, that it works, and that such curses as that of Aporat's are really deadly.

Athuroglossos is characterized by..: (1) When you have "a mouth like a running spring," you cannot distinguish those occasions when you should speak from those when you should remain silent; or that which must be said from that which must remain unsaid; or the circumstances and situations where speech is required from those where one ought to remain silent. (2) As Plutarch notes... you have no regard for the value of logos, for rational discourse as a means of gaining access to truth.

I am aware that the great Plato himself, and after him, a man posterior to him in date, though not in mind, I mean Iamblichus of Chalcis (who initiated us into other branches of philosophy, and also into this by means of his discourses), did both of them as far as hypothesis goes, take for granted the fact of a Creation and assumed the universe to have been, in a certain sense, the Work of Time, in order that the most important of the effects produced by this Power, may be reduced into a shape for examination.

Words of the jargon sound as if they said something higher than what they mean.

We are as much as we see. Faith is sight and knowledge. The hands only serve the eyes.

The evidence of our own eyes makes it more plausible to believe that the world was not created by any god at all. If, however, we insist on believing in divine creation, we are forced to admit that the god who made the world cannot be all-powerful and all good. He must be either evil or a bungler.

Free trade, one of the greatest blessings which a government can confer on a people, is in almost every country unpopular.

If, then, a phenomenon admits of a complete mechanical explanation, it will admit of an infinity of others, that will render an account equally well of all the particulars revealed by experiment.

It seems that sin is geographical. From this conclusion, it is only a small step to the further conclusion that the notion of "sin" is illusory, and that the cruelty habitually practised in punishing it is unnecessary.

Prosperity, both for individuals and for states, means possessions; and possessions mean burdens and harness and slavery; and slavery for the mind, too, because it is not only the rich man's time that is pre-empted, but his affections, his judgement, and the range of his thoughts.

When we can't dream any longer we die.

To eat, teeth must meet.

Good is a good doctor, but Bad is sometimes a better.

Perdiccas threatened to put him to death unless he came to him, "That's nothing wonderful," Diogenes said, "for a beetle or a tarantula would do the same."

The thought of every group is seen as arising out of its life conditions. Thus, it becomes the task of the sociological history of thought to anlayse without regard for party biases all the factors in the actually existing social situation which may influence thought. This sociologically oriented history of ideas is destined to provide modern men with a revised view of the whole historical process.

In England women are still occasionally used instead of horses for hauling canal boats, because the labour required to produce horses and machines is an accurately known quantity, while that required to maintain the women of the surplus population is below all calculation.

By Silence, the discretion of a man is known: and a fool, keeping Silence, seemeth to be wise.

I envy no quality of the mind or intellect in others; not genius, power, wit, nor fancy; but, if I could choose what would be most delightful, and, I believe, most useful to me, I should prefer a firm religious belief to every other blessing.

Where this will end? In the Abyss, one may prophecy; whither all Delusions are, at all moments, travelling; where this Delusion has now arrived. For if there be a Faith, from of old, it is this, as we often repeat, that no Lie can live for ever. The very Truth has to change its vesture, from time to time; and be born again. But all Lies have sentence of death written down against them, and Heaven's Chancery itself; and, slowly or fast, advance incessantly towards their hour.

A Frenchman is self-assured because he regards himself personally, both in mind and body, as irresistibly attractive to men and women. An Englishman is self-assured, as being a citizen of the best-organized state in the world, and therefore as an Englishman always knows what he should do and knows that all he does as an Englishman is undoubtedly correct. An Italian is self-assured because he is excitable and easily forgets himself and other people. A Russian is self-assured just because he knows nothing and does not want to know anything, since he does not believe that anything can be known. The German's self-assurance is worst of all, stronger and more repulsive than any other, because he imagines that he knows the truth - science - which he himself has invented but which is for him the absolute truth.

Once we begin to want, we fall under the jurisdiction of the Devil.

I take as my example the three notorious words, Humanity, Popularity, and Liberality. When these words are used in speaking to a German who has learnt no language but his own they are to him nothing but a meaningless noise, which has no relationship of sound to remind him of anything he knows already and so takes him completely out of his circle of observation and beyond any observation possible to him. ... Further, if in speaking to the German, instead of the words Popularity [Popularitdt] and Liberality [Liberalitat], I should use the expressions, " striving for favour with the great mob," and " not having the mind of a slave," which is how they must be literally translated, he would, to begin with, not even obtain a clear and vivid sense-image such as was certainly obtained by a Roman of old.

I have resolved to demonstrate by a certain and undoubted course of argument, or to deduce from the very condition of human nature, not what is new and unheard of, but only such things as agree best with practice.

Beneath the humanization of the penalties, what one finds are all those rules that authorize, or rather demand, 'leniency', as a calculated economy of the powder to punish. But they also provoke a shift in the point of application of this power: it is no longer the body, with the ritual play of excessive pains, spectacular branding in the ritual of the public execution; it is the mind or rather a play of representations and sings circulating discreetly but necessarily and evidently in the minds of all. It is no longer the body, but the soul, said Mably. And we see very clearly what he meant by this term: the correlative of a technique of power. Old 'anatomies' of punishment are abandoned, But have we really entered the age of non-corporal punishment?

When he was wounded with an arrow in the ankle, and many ran to him that were wont to call him a god, he said smiling, "That is blood, as you see, and not, as Homer saith, 'such humour as distils from blessed gods.'"

Every man is fully satisfied that there is such a thing as truth, or he would not ask any question.

It is the highest service to submit the evil impulse to God through the power of love.

Custom renders love attractive; for that which is struck by oft-repeated blows however lightly, yet after long course of time is overpowered and gives way. See you not too that drops of water falling on rocks after long course of time scoop a hole through these rocks?