If a person gave your body to any stranger he met on his way, you would certainly be angry. And do you feel no shame in handing over your own mind to be confused and mystified by anyone who happens to verbally attack you?

The very elements themselves, though repugnant in their nature, yet, by a happy equilibrium, preserve eternal peace; and amid the discordancy of their constituent principles, cherish, by a friendly intercourse and coalition, an uninterrupted concord.

Ye do err, not knowing the scriptures, nor the power of God. For in the resurrection they neither marry, nor are given in marriage, but are as the angels of God in heaven. But as touching the resurrection of the dead, have ye not read that which was spoken unto you by God, saying, I am the God of Abraham, and the God of Isaac, and the God of Jacob? God is not the God of the dead, but of the living.

There is but one art, to omit.

The criterion of efficiency dictates that choice of alternatives which produces the largest result for the given application of resources.

The similarity between Christ and Socrates consists essentially in their dissimilarity. Just as philosophy begins with doubt, so also a life that may be called human begins with irony.

We are all ready to be savage in some cause. The difference between a good man and a bad one is the choice of the cause.

In writing a history of madness, Foucault has attempted-and this is the greatest merit, but also the very infeasibility of his book-to write a history of madness itself. Itself.

In speaking of the fear of religion, I don't mean to refer to the entirely reasonable hostility toward certain established religions and religious institutions, in virtue of their objectionable moral doctrines, social policies, and political influence. Nor am I referring to the association of many religious beliefs with superstition and the acceptance of evident empirical falsehoods. I am talking about something much deeper-namely, the fear of religion itself. I speak from experience, being strongly subject to this fear myself: I want atheism to be true and am made uneasy by the fact that some of the most intelligent and well-informed people I know are religious believers. It isn't just that I don't believe in God and, naturally, hope that I'm right in my belief. It's that I hope there is no God! I don't want there to be a God; I don't want the universe to be like that.

I call this Divine humility because it is a poor thing to strike our colours to God when the ship is going down under us; a poor thing to come to Him as a last resort, to offer up "our own" when it is no longer worth keeping. If God were proud He would hardly have us on such terms: but He is not proud, He stoops to conquer, He will have us even though we have shown that we prefer everything else to Him, and come to Him because there is "nothing better" now to be had.

Money is itself a product of circulation.

Sixty years ago I knew everything. Now I know nothing. Education is a progressive discovery of our own ignorance.

Only the feeble resign themselves to final death and substitute some other desire for the longing for personal immortality. In the strong the zeal for perpetuity overrides the doubt of realizing it, and their superabundance of life overflows upon the other side of death.

The idea of an all-powerful divine Being is present everywhere, unconsciously if not consciously, because it is an archetype. There is in the psyche some superior power, and if it is not consciously a god, it is the "belly" at least, in St. Paul's words. I therefore consider it wiser to acknowledge the idea of God consciously, for, if we do not, something else is made God, usually something quite inappropiate and stupid such as only an "enlightened" intellect could hatch forth.

O world, thou choosest not the better part! It is not wisdom to be only wise, And on the inward vision close the eyes, But it is wisdom to believe the heart. Columbus found a world, and had no chart, Save one that faith deciphered in the skies; To trust the soul's invincible surmise Was all his science and his only art.

The interventionists do not approach the study of economic matters with scientific disinterestedness. Most of them are driven by an envious resentment against those whose incomes are larger than their own. This bias makes it impossible for them to see things as they really are. For them the main thing is not to improve the conditions of the masses, but to harm the entrepreneurs and capitalists even if this policy victimizes the immense majority of the people.

The Process of Induction may be resolved into three steps ; the 'Selection of the Idea', the 'Construction of the Conception', and the 'Determination of the Magnitudes'. These three steps correspond to the determination of the 'Independent Variable', the 'formula', and the 'coefficients', in mathematical investigations; or to the 'Argument', the 'Law', and the 'Numerical Data', in a Table of an Inequality. The conceptions involved in scientific truths have attained the requisite degree of clearness by means of the Discussions respecting ideas which have taken place among discoverers and their followers. Such discussions are very far from being unprofitable

The Diary of Vaslav Nijinjsky reaches a limit of sincerity beyond any of the documents that we have referred to on this study. There are other modern works that express the same sense that civilized life is a form of living death; notably the poetry of T. S. Eliot and the novels of Franz Kafka; but there is an element of prophetic denunciation in both, the attitude of healthy men rebuking their sick neighbors. We possess no other record of the Outsider's problems that was written by a man about to be defeated and permanently smashed by those problems.

Good wine is a necessity of life for me.

Lincoln is not the product of a popular revolution. This plebeian, who worked his way up from stone-breaker to Senator in Illinois, without intellectual brilliance, without a particularly outstanding character, without exceptional importance-an average person of good will, was placed at the top by the interplay of the forces of universal suffrage unaware of the great issues at stake. The new world has never achieved a greater triumph than by this demonstration that, given its political and social organisation, ordinary people of good will can accomplish feats which only heroes could accomplish in the old world!

If your brother sins against you, go and show him his fault, just between the two of you. If he listens to you, you have won your brother over.

While we stop to think, we often miss our opportunity.

How much time he gains who does not look to see what his neighbor says or does or thinks, but only at what he does himself, to make it just and holy.

The way which the superior man pursues, reaches wide and far, and yet is secret. Common men and women, however ignorant, may intermeddle with the knowledge of it; yet in its utmost reaches, there is that which even the sage does not know. Common men and women, however much below the ordinary standard of character, can carry it into practice; yet in its utmost reaches, there is that which even the sage is not able to carry into practice. Great as heaven and earth are, men still find some things in them with which to be dissatisfied. Thus it is that, were the superior man to speak of his way in all its greatness, nothing in the world would be found able to embrace it, and were he to speak of it in its minuteness, nothing in the world would be found able to split it.

A plant, an animal, the regular order of nature - probably also the disposition of the whole universe - give manifest evidence that they are possible only by means of and according to ideas; that, indeed, no one creature, under the individual conditions of its existence, perfectly harmonizes with the idea of the most perfect of its kind - just as little as man with the idea of humanity, which nevertheless he bears in his soul as the archetypal standard of his actions; that, notwithstanding, these ideas are in the highest sense individually, unchangeably, and completely determined, and are the original causes of things; and that the totality of connected objects in the universe is alone fully adequate to that idea.

Let me give two cautions. 1) The one is, that you keep them to the practice of what you would have grow into a habit with them, by kind words, and gentle admonitions, rather as minding them of what they forget, than by harsh rebukes and chiding, as if they were wilfully guilty. 2) Another thing you are to take care of, is, not to endeavour to settle too many habits at once, lest by variety you confound them, and so perfect none. When constant custom has made any one thing easy and natural to 'em, and they practice it without reflection, you may then go on to another.

books are only what we want them to be; rather, what we read into them.

Let us suppose that a man believes in eternal life on Christ's word. In that case he believes without any fuss about being profound and searching and philosophical and racking his brains.

Far from secularization inexorably leading to the death of religion, it has instead given birth to the search for new forms of religious life. The imminent victory of the Kingdom of Reason has never materialized. As a whole, mankind can never get rid of the need for religious self-identification: who am I, where did I come from, where do I fit in, why am I responsible, what does my life mean, how will I face death? Religion is a paramount aspect of human culture. Religious need cannot be excommunicated from culture by rationalist incantation. Man does not live by reason alone.

Men, I say, never did believe idle songs, never risked their soul's life on allegories: men in all times, especially in early earnest times, have had an instinct for detecting quacks, for detesting quacks.

It is important to understand what I mean by semiosis. All dynamic action, or action of brute force, physical or psychical, either takes place between two subjects, - whether they react equally upon each other, or one is agent and the other patient, entirely or partially, - or at any rate is a resultant of such actions between pairs. But by "semiosis" I mean, on the contrary, an action, or influence, which is, or involves, a cooperation of three subjects, such as a sign, its object, and its interpretant, this tri-relative influence not being in any way resolvable into actions between pairs.

Much of the obscurity of our effort so far against terrorism originates in the now official idea that the enemy is evil and that we are (therefore) good, which is the precise mirror image of the official idea of the terrorists.

So far as it has gone, it probably is the most pure and defecated publick good which ever has been conferred on mankind.

Out of the shadow of the abstract man, who thinks for the pleasure of thinking, emerges the organic man, who thinks because of a vital imbalance, and who is beyond science and art.

Friendship is the greatest of worldly goods. Certainly to me it is the chief happiness of life. If I had to give a piece of advice to a young man about a place to live, I think I shd. say, 'sacrifice almost everything to live where you can be near your friends.

No man is bound by the words themselves, either to kill himselfe, or any other man.

If sovereignty is not anterior to a people, at least these two ideas are collateral, since it takes a sovereign to make a people. It is as impossible to imagine a human society without a sovereign as a hive and a swarm without a queen, for a swarm, in virtue of the eternal laws of nature, exists in this way or it does not exist.

The cheapest sort of pride is national pride; for if a man is proud of his own nation, it argues that he has no qualities of his own of which he can be proud; otherwise he would not have recourse to those which he shares with so many millions of his fellowmen. The man who is endowed with important personal qualities will be only too ready to see clearly in what respects his own nation falls short, since their failings will be constantly before his eyes. But every miserable fool who has nothing at all of which he can be proud adopts, as a last resource, pride in the nation to which he belongs; he is ready and glad to defend all its faults and follies tooth and nail, thus reimbursing himself for his own inferiority.

When any work seems to have required immense force and labor to affect it, the idea is grand. Stonehenge, neither for disposition nor ornament, has anything admirable; but those huge rude masses of stone, set on end, and piled each on other, turn the mind on the immense force necessary for such a work. Nay, the rudeness of the work increases this cause of grandeur, as it excludes the idea of art and contrivance; for dexterity produces another sort of effect, which is different enough from this.

Man is a thinking being. His reason enables him to recognize his own potentialities and those of his world. He is thus not at the mercy of the facts that surround him, but is capable of subjecting them to a higher standard, that of reason.

I find men victims of illusion in all parts of life. Children, youths, adults, and old men, all are led by one bawble or another. Yoganidra, the goddess of illusion, Proteus, or Momus, or Gylfi's Mocking, - for the Power has many names, - is stronger than the Titans, stronger than Apollo.

I agree as to the doubtful value of competitive examination. The qualities which you really want, viz., self-control, self-reliance, habits of accurate thought, integrity and what you generally call trustworthiness, are not decided by competitive examination, which test little else than the memory.

Most precious are the people; next come the spirits of land and grain; and last, the kings.

A thing is important if anyone think it important.

As there is a use in medicine for poisons, so the world cannot move without rogues.

It is mere illusion and pretty sentiment to expect much from mankind if he forgets how to make war. And yet no means are known which call so much into action as a great war, that rough energy born of the camp, that deep impersonality born of hatred, that conscience born of murder and cold-bloodedness, that fervor born of effort of the annihilation of the enemy, that proud indifference to loss, to one's own existence, to that of one's fellows, to that earthquake-like soul-shaking that a people needs when it is losing its vitality.

Everyone knows that time is Death, that Death hides in clocks. Imposing another time powered by the Clock of the Imagination, however, can refuse his law. Here, freed of the Grim Reaper's scythe, we learn that pain is knowledge and all knowledge pain.

I don't believe in flying saucers... The energy requirements of interstellar travel are so great that it is inconceivable to me that any creatures piloting their ships across the vast depths of space would do so only in order to play games with us over a period of decades.