Astronomers... define duration in the following way: time... so defined that Newton's law and that of vis viva [or of the conservation of energy] may be verified. Newton's law is an experimental truth... only approximate... We still have only a definition by approximation.

Nature offers nothing that can be called this man's rather than another's ; but, under nature, everything belongs to all - that is, they have authority to claim it for themselves. But, under dominion, where it is by common law determined what belongs to this man, and what to that, he is called just who has a constant will to render to every man his own, but he, unjust who strives, on the contrary, to make his own that which belongs to another.

The Perception of Time involves a constant and latent kind of memory, which may be termed a 'Sense of Succession'. The Perception of Number also involves this Sense of Succession, although in small numbers we appear to apprehend the units simultaneously and not successively.

...that to expect a bad person not to harm others is like expecting fig trees not to secrete juice, babies not to cry, horses not to neigh-the inevitable not to happen.

I don't really know what they mean by "intellectuals," all the people who describe, denounce, or scold them. I do know, on the other hand, what I have committed myself to, as an intellectual, which is to say, after all, a cerebro-spinal individual: to having a brain as supple as possible and a spinal column that's as straight as necessary.

Capital grows in one place to a huge mass in a single hand, because it has in another place been lost by many. This is centralisation proper, as distinct from accumulation and concentration.

Know, first, who you are, and then adorn yourself accordingly.

The chief danger to philosophy is narrowness in the selection of evidence.

I know-as we all do-very little of the practice and the spoken and written doctrine of former times on the subject of non-resistance to evil. I knew what had been said on the subject by the fathers of the Church-Origen, Tertullian, and others-I knew too of the existence of some so-called sects of Mennonites, Herrnhuters, and Quakers, who do not allow a Christian the use of weapons, and do not enter military service; but I knew little of what had been done by these so-called sects toward expounding the question.

To believe in God is to yearn for His existence and, furthermore, it is to act as if He did exist.

We cannot always choose the vocation to which we believe we are called. Our social relations, to some extent, have already begun to form before we are in a position to determine them.

People do not deserve to have good writing, they are so pleased with bad.

Christians are beginning to lose the spirit of intolerance which animated them: experience has shown the error of the expulsion of the Jews from Spain, and of the persecution of those Christians in France whose belief differed a little from that of the king. They have realized that zeal for the advancement of religion is different from a due attachment to it; and that in order to love it and fulfill its behests, it is not necessary to hate and persecute those who are opposed to it.

Since the war began, miles of paper and oceans of ink have been used to prove the barbarity, the cruelty, the oppression of Prussian militarism. Conservatives and radicals alike are giving their support to the Allies for no other reason than to help crush that militarism, in the presence of which, they say, there can be no peace or progress in Europe. But though America grows fat on the manufacture of munitions and war loans to the Allies to help crush Prussians the same cry is now being raised in America which, if carried into national action, would build up an American militarism far more terrible than German or Prussian militarism could ever be, and that because nowhere in the world has capitalism become so brazen in its greed and nowhere is the state so ready to kneel at the feet of capital.

The human tendency to regard little things as important has produced very many great things. G 46 Variant translation: The inclination of people to consider small things as important has produced many great things.

Comrades, I've voyaged long and far on sea and soul,my eyes have seen disease, gods, ghosts, and men, and yetin no land have I seen a more false, murderous sirenthan that wind-headed, babbling, blind bitch-hound called Hope!

The people are asleep; they remain indifferent. They forge their own chains and do the bidding of their masters to crucify their Christs.

It is for the sake of order that I seduced Clytemnestra, for the sake of order that I killed my king. I wanted for order to rule and that it rule through me. I have lived without desire, without love, without hope: I made order. Oh! terrible and divine passion!

The belief in a political Utopia is especially dangerous. This is possibly connected with the fact that the search for a better world, like the investigation of our environment, is (if I am correct) one of the oldest and most important of all the instincts.

In every rebellion is to be found the metaphysical demand for unity, the impossibility of capturing it, and the construction of a substitute universe.

A man is a man to the extent that he is a superman. A man should be defined by the sum of those tendencies which impel him to surpass the human condition.

The vanity of the passing world and love are the two fundamental and heart-penetrating notes of true poetry. And they are two notes of which neither can be sounded without causing the other to vibrate. The feeling of the vanity of the passing world kindles love in us, the only thing that triumphs over the vain and transitory, the only thing that fills life again and eternalizes it.

Writing is hard work. The fact that I love doing it doesn't make it less hard work. People who love tennis will sweat themselves to exhaustion playing it, and the love of the game doesn't stop the sweating. The casual assumption that writers are unemployed bums because they don't go to the office and don't have a boss is something every writer has to live with. I have never known a writer who hasn't suffered as a result of this, hasn't resented it, and hasn't dreamed of murdering the next person who says "Boy, you've sure got it made. You just sit there and toss off a story or something whenever you feel like it."

The living force of his soul gained the day: on he passed far beyond the flaming walls of the world and traversed throughout in mind and spirit the immeasurable universe.

I heartily accept the motto, "That government is best which governs least"; and I should like to see it acted up to more rapidly and systematically. Carried out, it finally amounts to this, which also I believe - "That government is best which governs not at all"; and when men are prepared for it, that will be the kind of government which they will have.

Before we can establish any immutable 'principles' of administration, we must be able to describe, in words, exactly how an administrative organization looks and exactly how it works.

"Freedom" awakens your rage against everything that is not you; "egoism" calls you to joy over yourselves, to self-enjoyment.

Worry means always and invariably inhibition of associations and loss of effective power. Of course, the sovereign cure for worry is religious faith; and this, of course, you also know. The turbulent billows of the fretful surface leave the deep parts of the ocean undisturbed, and to him who has a hold on vaster and more permanent realities the hourly vicissitudes of his personal destiny seem relatively insignificant things. The really religious person is accordingly unshakable and full of equanimity, and calmly ready for any duty that the day may bring forth.

There can be no freedom in the large sense of the word, no harmonious development, so long as mercenary and commercial considerations play an important part in the determination of personal conduct.

So that every Crime is a sinne; but not every sinne a Crime.

Of all our infirmities, the most savage is to despise our being.

The work of each individual contributes to a totality and so becomes an undying part of the totality. That totality of human lives - past and present and to come - forms a tapestry that has been in existence now for many thousands of years and has been growing more elaborate and, on the whole, more beautiful in all that time. Even the Spacers are an offshoot of the tapestry and they, too, add to the elaborateness and beauty of the pattern. An individual life is one thread in the tapestry and what is one thread compared to the whole?

With regard to the abuse of authority, this also may come about in two ways. First, when what is ordered by an authority is opposed to the object for which that authority was constituted (if, for example, some sinful action is commanded or one which is contrary to virtue, when it is precisely for the protection and fostering of virtue that authority is instituted). In such a case, not only is there no obligation to obey the authority, but one is obliged to disobey it, as did the holy martyrs who suffered death rather than obey the impious commands of tyrants. Secondly, when those who bear such authority command things which exceed the competence of such authority; as, for example, when a master demands payment from a servant which the latter is not bound to make, and other similar cases. In this instance the subject is free to obey or disobey.

Parmenides: Whatever the subject of your hypothesis, if you suppose that it is or is not, or that it experiences any other affection, you must consider what happens to it and to any other particular things you may choose, and to a greater number and to all in the same way; and you must consider other things in relation to themselves and to anything else you may choose in any instance, whether you suppose that the subject of your hypothesis exists or does not exist, if you are to train yourself completely to see the truth perfectly.

The chief objection I have to Pantheism is that it says nothing. To call the world "God" is not to explain it; it is only to enrich our language with a superfluous synonym for the word "world".

The fact that goals may be dependent for their force on other more distant ends leads to the arrangement of these goals in a hierarchy - each level to be considered as an end relative to the levels below it and as a mean to the levels above it.

The present state of France was ten times worse than a tyranny. The new constitution was said to be an experiment but the assertion was not true. It had already been tried, and had been found to be only productive of evils. They would go on from tyranny to tyranny, from oppression to oppression, till at last the whole system would terminate in the destruction of that miserable and deluded people... He sincerely hoped that no member of that House would ever barter the constitution of this country, the eternal jewel of their souls, for a wild and visionary system, which could only lead to confusion and disorder.

Progress is the injustice each generation commits with regard to its predecessor.

I have ever deemed it more honorable and profitable, too, to set a good example than to follow a bad one.

One can imagine a computer simulation of the action of peptides in the hypothalamus that is accurate down to the last synapse. But equally one can imagine a computer simulation of the oxidation of hydrocarbons in a car engine or the action of digestive processes in a stomach when it is digesting pizza. And the simulation is no more the real thing in the case of the brain than it is in the case of the car or the stomach. Barring miracles, you could not run your car by doing a computer simulation of the oxidation of gasoline, and you could not digest pizza by running the program that simulates such digestion. It seems obvious that a simulation of cognition will similarly not produce the effects of the neurobiology of cognition.

The central fact for me is, I think, that the [role of the] intellectual ... cannot be played without a sense of being someone whose place it is publicly to raise embarrassing questions, to confront orthodoxy and dogma (rather than to produce them), to be someone who cannot easily be co-opted by governments or corporations, and whose raison d'être is to represent all those people and issues that are routinely forgotten or swept under the rug. Representation of the Intellectual

Aesop's Fly, sitting on the axle of the chariot, has been much laughed at for exclaiming: What a dust I do raise!

Magnanimity in politics is not seldom the truest wisdom; and a great empire and little minds go ill together.

Obsolescence is the moment of superabundance.