One recognizes one's course by discovering the paths that stray from it.

A mother-complex is not got rid of by blindly reducing the mother to human proportions. Besides that we run the risk of dissolving the experience "Mother" into atoms, thus destroying something supremely valuable and throwing away the golden key which a good fairy laid in our cradle. That is why mankind has always instinctively added the pre-existent divine pair to the personal parents-the "god"father and "god"-mother of the newborn child-so that, from sheer unconsciousness or shortsighted rationalism, he should never forget himself so far as to invest his own parents with divinity.

How absurd it must seem for an immortal soul to be destined for Heaven or Hell, and yet be sitting in a kitchen, as a maid, or to see oneself objectified as a mechanic! how falsely the usual sunrise waked us, the clock dial, the city street the job! How wrongfully people find themselves in these systems - our time isn't there, our space isn't there, our space isn't even here... the whole social story of waking, and certainly the day of the mechanic, is false.

All is in a man's hands and he lets it all slip from cowardice, that's an axiom. It would be interesting to know what it is men are most afraid of. Taking a new step, uttering a new word is what they fear most. Variant translation: "Taking a new step, uttering a new word, is what people fear most."

Again and again our foe, religion, has given birth to deeds sinful and unholy.

Let the punishments of criminals be useful. A hanged man is good for nothing; a man condemned to public works still serves the country, and is a living lesson.

But the wise man is fortified against all inroads; he is alert; he will not retreat before the attack of poverty, or of sorrow, or of disgrace, or of pain. He will walk undaunted both against them and among them.

When it is evening, ye say, It will be fair weather: for the sky is red. And in the morning, It will be foul weather to day: for the sky is red and lowring. O ye hypocrites, ye can discern the face of the sky; but can ye not discern the signs of the times? A wicked and adulterous generation seeketh after a sign; and there shall no sign be given unto it, but the sign of the prophet Jonas.

Where is the prince sufficiently educated to know that for seventeen hundred years the Christian sect has done nothing but harm?

Three o'clock is always too late or too early for anything you want to do.

Ivan Ilych saw that he was dying, and he was in continual despair. In the depth of his heart he knew he was dying, but not only was he not accustomed to the thought, he simply did not and could not grasp it. The syllogism he had learnt from Kiesewetter's Logic: "Caius is a man, men are mortal, therefore Caius is mortal," had always seemed to him correct as applied to Caius, but certainly not as applied to himself. That Caius - man in the abstract - was mortal, was perfectly correct, but he was not Caius, not an abstract man, but a creature quite, quite separate from all others.

Do not even think of doing what ought not to be done.

The most dangerous thing you can do is to take any one impulse of your own nature and set it up as the thing you ought to follow at all costs. There is not one of them which will not make us into devils if we set it up as an absolute guide. You might think love of humanity in general was safe, but it is not. If you leave out justice you will find yourself breaking agreements and faking evidence in trials "for the sake of humanity", and become in the end a cruel and treacherous man.

Instead of wishing to see more doctors made by women joining what there are, I wish to see as few doctors, either male or female, as possible. For, mark you, the women have made no improvement - they have only tried to be men and they have only succeeded in being third-rate men.

Ads represent the main channel of intellectual and artistic effort in the modern world.

The conception of Rights involves that when men are to live in a community, each must so restrict his freedom as to permit the coexistence of the freedom of all others. But it does not involve that this particular person, A, is to restrict his freedom by the freedom of those particular persons, B, C, and D. That it has happened so that I, A, must conform myself particularly to the freedom of these, B, C, and D, of all other men, is purely the result of my living together with them; and I so live with them, simply by my free-will, not because there is an obligation for me to do so.

Mercy often means giving death, not life.

Virtue is debased by self-justification.

Not only are we unable to conceive of the full and living God as masculine simply, but we are unable to conceive of Him as individual simply, as the projection of a solitary I, an unsocial I, an I that is in reality an abstract I. My living I is an I that is really a We; my living personal I lives only in other, of other, and by other I's; I am sprung from a multitude of ancestors. I carry them within me in extract, and at the same time I carry within me, potentially, a multitude of descendants, and God, the projection of my I to the infinite - or rather I, the projection of God to the finite - must also be a multitude. Hence, in order to save the personality of God - that is to say, in order to save the living God - faith's need - the need of the feeling and the imagination - of conceiving Him and feeling Him as possessed of a certain internal multiplicity.

Liberalism has merely cleared a field in which every soul and every corporate interest may fight with every other for domination. Whoever is victorious in this struggle will make an end of liberalism; and the new order, which will deem itself saved, will have to defend itself in the following age against a new crop of rebels.

A farewell does not dilute the presence of the past; it may make an even deeper presence.

In many ways an artistic nature unfits a man for practical existence.

All men are in need of help and depend on one another. Human solidarity is the necessary condition for the unfolding of any one individual.

Some economists also use the terms Fordism and pos-Fordism to mark the shift from an economy characterized by the stable-long-term employment typical of factory workers to one marked by flexible, mobile, and precarious labor relations: flexible because workers have to adapt to different tasks, mobile because workers have to move frequently between jobs, and precarious because no contracts guarantee stable, long-term employment. Whereas economic modernization, which developed Fordist labor relations, centered on the conomies of scale and larga systems of production and exchange, economic postmodernization, with its post-Fordist labor relations, develops smaller-scale, flexible systems.

I shall take leave to think the worse, rather of the practice of the men than of the book of God.

It has been a long time since philosophers have read men's souls. It is not their task, we are told. Perhaps. But we must not be surprised if they no longer matter much to us.

The leadership has failed. Even so, the leadership can and must be recreated from the masses and out of the masses. The masses are the decisive element, they are the rock on which the final victory of the revolution will be built. The masses were on the heights; they have developed this 'defeat' into one of the historical defeats which are the pride and strength of international socialism. And that is why the future victory will bloom from this 'defeat'. 'Order reigns in Berlin!' You stupid henchmen! Your 'order' is built on sand. Tomorrow the revolution will already 'raise itself with a rattle' and announce with fanfare, to your terror: I was, I am, I will be!

A good opening and a good ending make for a good film provided they come close together.

World,-this man is not a slave with thee! None of thy promotions is necessary for him. His place is with the stars of Heaven: to thee it may be momentous, to him it is indifferent, whether thou place him in the lowest hut, or forty feet higher at the top of thy stupendous high tower, while here on Earth. The joys of Earth that are precious, they depend not on thee and thy promotions. Food and raiment, and, round a social hearth, souls who love him, whom he loves: these are already his. He wants none of thy rewards;

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.

I well knew that to propose something which would be called extreme, was the true way not to impede but to facilitate a more moderate experiment.

Eating and reading are two pleasures that combine admirably.

Oh. Marx's love for Shakespeare! It is well known. Chris Hani shared the same passion. I have just learned this and I like the idea. Even though Marx more often quotes Timon of Athens, the Manifesto seems to evoke or convoke, right from the start, the first coming of the silent ghost, the apparition of the spirit that does not answer, on those ramparts of Elsinore which is then the old Europe.

"He who exalts himself shall be humbled; and he who humbles himself shall be exalted." (Matthew 23:12) The person who exalts himself ... will be humbled, because a person who considers himself to be good, intelligent, and kind will not even try to become better, smarter, kinder. The humble person will be exalted, because he considers himself bad and will try to become better, kinder, and more reasonable.

A man who has trained himself in goodness come to have certain direct intuitions about character, about the relations between human beings, about his own position in the world - intuitions that are quite different from the intuitions of the average sensual man.

As Athenodorus was taking his leave of Cæsar, "Remember," said he, "Cæsar, whenever you are angry, to say or do nothing before you have repeated the four-and-twenty letters to yourself."

Thought is led, by the situation of its objects, to measure their truth in terms of another logic, another universe of discourse. And this logic projects another mode of existence: the realization of the truth in the words and deeds of man. And inasmuch as this project involves man as societal animal," the polis, the movement of thought has a political content. Thus, the Socratic discourse is political discourse inasmuch as it contradicts the established political institutions. The search for the correct definition, for the "concept" of virtue, justice, piety, and knowledge becomes a subversive undertaking, for the concept intends a new polis.

For we are mistaken when we look forward to death; the major portion of death has already passed. Whatever years be behind us are in death's hands.

Next to the ridicule of denying an evident truth, is that of taking much pains to defend it; and no truth appears to me more evident, than that beasts are endow'd with thought and reason as well as men. The arguments are in this case so obvious, that they never escape the most stupid and ignorant.

To be ignorant of the past is to remain a child.

An untempted woman cannot boast of her chastity.

Finally, every man will become dear and pleasing to every other man; all will be beloved by all! and, what is still more desirable, beloved also by Christ; to become acceptable to whom is the highest felicity of human nature.

The supreme task of the physicist is to arrive at those universal elementary laws from which the cosmos can be built up by pure deduction. There is no logical path to these laws; only intuition, resting on sympathetic understanding of experience, can reach them. In this methodological uncertainty, one might suppose that there were any number of possible systems of theoretical physics all equally well justified; and this opinion is no doubt correct, theoretically. But the development of physics has shown that at any given moment, out of all conceivable constructions, a single one has always proved itself decidedly superior to all the rest.

In 1970s Britain, conservative philosophy was the preoccupation of a few half-mad recluses.

This is the value of the Communities; not what they have done, but the revolution which they indicate as on the way.

But the chief design of this paper is not to disprove it, which many have sufficiently done; but to entreat Americans to consider.

The modern scientific counterpart to belief in God is the belief in the universe as an organism: this disgusts me. This is to make what is quite rare and extremely derivative, the organic, which we perceive only on the surface of the earth, into something essential, universal, and eternal! This is still an anthropomorphizing of nature!