To speak frankly, the family bond in the civilizee regime' causes fathers to desire the death of their children and children to desire the death of their fathers.

"To stamp becoming with the character of being-that is the supreme will to power." (WM 617) This suggests that becoming only is if it is grounded in being as being: "That everything recurs is the closest approximation of a world of becoming to one of being."

Human vanity cherishes the absurd notion that our species is the final goal of evolution.

Thus our duties to animals are indirectly duties to humanity.

There are defects and gaps in a liberal society that are constantly being filled by other longings and... structures... that sometimes end up undermining that liberal project.

In old days the plastic arts, music, and poesy were so germane to man in his totality that his Transcendence plainly manifest in them. ... What is to-day obvious to all is a decay in the essence of art. ... the opposition to man's true nature as man.

Do you suppose that God takes himself seriously? I know a Zen master, Joshu Sasaki, who has let it be known that the best form of meditation is to stand up with your hands on your hips and roar with laughter for ten minutes every morning. I have heard of a sophisticated shaman-type fellow who used to cure ringworm on cows just by pointing at the scars and laughing. Truly religious people always make jokes about their religion; their faith is so strong that they can afford it. Much of the secret of life consists in knowing how to laugh, and also how to breathe.

This remark provides the key to the problem, how much truth there is in solipsism. For what the solipsist means is quite correct; only it cannot be said, but makes itself manifest. The world is my world: this is manifest in the fact that the limits of language (of that language which alone I understand) mean the limits of my world.

Animals destitute of reason live with their own kind in a state of social amity. Elephants herd together; sheep and swine feed in flocks; cranes and crows take their flight in troops; storks have their public meetings to consult previously to their emigration, and feed their parents when unable to feed themselves; dolphins defend each other by mutual assistance; and everybody knows, that both ants and bees have respectively established by general agreement, a little friendly community.

As the chosen people bore in their features the sign manual of Jehovah, so the division of labour brands the manufacturing workman as the property of capital.

The deepest thinking is humble. It is only concerned that the flame of truth which it keeps alive should burn with the strongest and purest heat; it does not trouble about the distance to which its brightness penetrates.

Abstract liberty, like other mere abstractions, is not to be found.

Antisthenes ... was asked on one occasion what learning was the most necessary, and he replied, "To unlearn one's bad habits."

This proof can at most, therefore, demonstrate the existence of an architect of the world, whose efforts are limited by the capabilities of the material with which he works, but not of a creator of the world, to whom all things are subject.

By all means begin your folio; even if the doctor does not give you a year, even if he hesitates about a month, make one brave push and see what can be accomplished in a week.

Ours is a problem in which deception has become organized and strong; where truth is poisoned at its source; one in which the skill of the shrewdest brains is devoted to misleading a bewildered people.

Any ethics that needs religion is bad ethics, and any religion that tries to do so is bad religion. Of course, there are plenty of both around.

Long after Plato's time the concept of the Ideas still represented the sphere of aloofness, independence, and in a certain sense even freedom, an objectivity that did not submit to 'our' interests.

One has to do something new in order to see something new.

After experience had taught me that all the usual surroundings of social life are vain and futile; seeing that none of the objects of my fears contained in themselves anything either good or bad, except in so far as the mind is affected by them, I finally resolved to inquire whether there might be some real good having power to communicate itself, which would affect the mind singly, to the exclusion of all else: whether, in fact, there might be anything of which the discovery and attainment would enable me to enjoy continuous, supreme, and unending happiness.

I consider you the most honest and truthful of men, more honest and truthful than anyone; and if they say that your mind...that is, that you're sometimes afflicted in your mind, it's unjust. I made up my mind about that, and disputed with others, because, though you really are mentally afflicted (you won't be angry with that, of course; I'm speaking from a higher point of view), yet the mind that matters is better in you than in any of them. It's something, in fact, they have never dreamed of. For there are two sorts of mind: one that matters, and one that doesn't matter.

Straightforward preaching spoils the effectiveness of a story. If you can't resist the impulse to improve your fellow human beings, do it subtly.

Hatred and anger are the greatest poison to the happiness of a good mind.

Our philosophy... reduceth to a single origin and relateth to a single end, and maketh contraries to coincide so that there is one primal foundation both of origin and of end. From this coincidence of contraries, we deduce that ultimately it is divinely true that contraries are within contraries; wherefore it is not difficult to compass the knowledge that each thing is within every other.

A slight sound at evening lifts me up by the ears, and makes life seem inexpressibly serene and grand. It may be Uranus, or it may be in the shutter.

In the part of this universe that we know there is great injustice, and often the good suffer, and often the wicked prosper, and one hardly knows which of those is the more annoying.

If any ask me what a free Government is, I answer, that, for any practical purpose, it is what the people think so, - and that they, and not I, are the natural, lawful, and competent judges of this matter.

Let us ask the Gods not for possessions, but for things to do; happiness is in making things rather than consuming them.

What appears as the positive is essentially the negative, i.e. the thing that is to be criticized.

Whoever does not philosophize for the sake of philosophy, but rather uses philosophy as a means, is a sophist.

The philosophy of Plotinus has the defect of encouraging men to look within rather than to look without: when we look within we see nous, which is divine, while when we look without we see the imperfections of the sensible world. This kind of subjectivity was a gradual growth; it is to be found in the doctrines of Protagoras, Socrates, and Plato, as well as in the Stoics and Epicureans. But at first it was only doctrinal, not temperamental; for a long time it failed to kill scientific curiosity. [...] Plotinus is both an end and a beginning-an end as regards the Greeks, a beginning as regards Christendom.

He who does not prevent a crime, when he can, encourages it.

The whole nature of man presupposes woman, both physically and spiritually. His system is tuned into woman from the start, just as it is prepared for a quite definite world where there is water, light, air, salt, carbohydrates etc.

There is nothing more visible than what is secret, and nothing more manifest than what is minute. Therefore the superior man is watchful over himself, when he is alone.

Hence it may be concluded that the happiest state of society is that in which supreme power resides in the whole body of a well-informed people. This is an imaginary, perhaps an unattainable, state of things. Yet, in some measure, we may approximate to it; and he alone deserves the name of a great statesman, whose principle it is to extend the power of the people in proportion to the extent of their knowledge, and to give them every facility for obtaining such a degree of knowledge as may render it safe to trust them with absolute power. In the mean time, it is dangerous to praise or condemn constitutions in the abstract; since, from the despotism of St. Petersburg to the democracy of Washington, there is scarcely a form of government which might not, at least in some hypothetical case, be the best possible.

We must plan for freedom, and not only for security, if for no other reason than that only freedom can make security secure.

To expect truth to come from thinking signifies that we mistake the need to think with the urge to know.

One persistent strand in utopian thinking, as we have often mentioned, is the feeling that there is some set of principles obvious enough to be accepted by all men of good will, precise enough to give unambiguous guidance in particular situations, clear enough so that all will realize its dictates, and complete enough to cover all problems which actually arise. Since I do not assume that there are such principles, I do not presume that the political realm will whither away. The messiness of the details of a political apparatus and the details of how it is to be controlled and limited do not fit easily into one's hopes for a sleek, simple utopian scheme.

When evening comes, I return home and enter my study; on the threshold I take off my workday clothes, covered with mud and dirt, and put on the garments of court and palace. Fitted out appropriately, I step inside the venerable courts of the ancients, where, solicitously received by them, I nourish myself on that food that alone is mine and for which I was born; where I am unashamed to converse with them and to question them about the motives for their actions, and they, out of their human kindness, answer me. And for four hours at a time I feel no boredom, I forget all my troubles, I do not dread poverty, and I am not terrified by death. I absorb myself into them completely.

Confidence in another man's virtue is no light evidence of a man's own, and God willingly favors such a confidence.

I bow before the authority of special men because it is imposed upon me by my own reason. I am conscious of my inability to grasp, in all its details and positive developments, any very large portion of human knowledge. The greatest intelligence would not be equal to a comprehension of the whole. Thence results, for science as well as for industry, the necessity of the division and association of labor. I receive and I give - such is human life. Each directs and is directed in his turn. Therefore there is no fixed and constant authority, but a continual exchange of mutual, temporary, and, above all, voluntary authority and subordination.

I know only one Church: it is the society of men.

Ah, you flavour everything; you are the vanilla of society.

Unto Thee, O Lord, the Soul of Creation cried: "For whom didst Thou create me, and who so fashioned me? Feuds and fury, violence and the insolence of might have oppressed me; None have I to protect me save Thee; Command for me then the blessings of a settled, peaceful life."

A host is like a general: calamities often reveal his genius.