As if there could be true stories: things happen in one way, and we retell them in the opposite way.

One of the scribes came to Jesus and asked him, "Which is the first of all commandments?" Jesus replied,"The first is this: Hear, O Israel! The Lord our God is Lord alone! You shall love the Lord your God with all your heart, with all your soul, with all your mind, and with all your strength. The second is like: You shall love your neighbor as yourself. There is no other commandment greater than these."

The question Whether one generation of men has a right to bind another, seems never to have been started either on this or our side of the water. Yet it is a question of such consequences as not only to merit decision, but place also, among the fundamental principles of every government. The course of reflection in which we are immersed here on the elementary principles of society has presented this question to my mind; & that no such obligation can be so transmitted I think very capable of proof. I set out on this ground, which I suppose to be self-evident, 'that the earth belongs in usufruct to the living': that the dead have neither powers nor rights over it. The portion occupied by any individual ceases to be his when himself ceases to be, & reverts to the society.

There is, properly speaking, no Misfortune in the world. Happiness and Misfortune stand in continual balance. Every Misfortune is, as it were, the obstruction of a stream, which, after overcoming this obstruction, but bursts through with the greater force.

If Mormonism is able to endure, unmodified, until it reaches the third and fourth generation, it is destined to become the greatest power the world has ever known.

Lying takes the form of mass media creating the myth that feminist movement has completely transformed society, so much so that the politics of patriarchal power have been inverted and that men, particularly white men, just like emasculated black men, have become the victims of dominating women. So, it goes, all men (especially black men) must pull together (as in the Clarence Thomas hearings) to support and reaffirm patriarchal domination. Add to this the widely held assumptions that blacks, other minorities, and white women are taking jobs from white men, and that people are poor and unemployed because they want to be, and it becomes most evident that part of our contemporary crisis is created by a lack of meaningful access to truth.

To imagine that Caesar aspired to do something in the way Alexander did it - and this is what almost all historians have believed - is definitely to give up trying to understand him. Caesar is very nearly the opposite of Alexander. ...[I]t is not merely a universal kingdom that Caesar has in view. His purpose is a deeper one. He wants a Roman empire which does not live on Rome, but on the periphery, on the provinces, and this implies the complete supersession of the City-State. It implies a State in which the most diverse peoples collaborate, in regard to which all feel solidarity.

Several times I asked myself, "Can it be that I have overlooked something, that there is something which I have failed to understand? Is it not possible that this state of despair is common to everyone?" And I searched for an answer to my questions in every area of knowledge acquired by man. For a long time I carried on my painstaking search; I did not search casually, out of mere curiosity, but painfully, persistently, day and night, like a dying man seeking salvation. I found nothing.

The hatred that men bear to privilege increases in proportion as privileges become fewer and less considerable, so that democratic passions would seem to burn most fiercely just when they have least fuel. I have already given the reason for this phenomenon. [all conditions are unequal, no inequality is so great as to offend the eye, whereas the slightest dissimilarity is odious in the midst of general uniformity; the more complete this uniformity is, the more insupportable the sight of such a difference becomes.] Hence it is natural that the love of equality should constantly increase together with equality itself, and that it should grow by what it feeds on.

...the French business is no light or trivial thing, or such as has commonly occurd in the course of political Events. At present the whole political State of Europe hinges upon it. On the Continent there is little doubt; every thing will take is future shape and colour from the good or ill success of the Duke of Brunswick. In my opinion, it is the most important crisis that ever existed in the World. ... My poor opinion is, that these principles...cannot possibly be realized in practice in France, without an absolute certainty and that at no remote period, of overturning the whole fabrick of the British Constitution.

In which the technical apparatus of production and distribution (with an increasing sector of automation) functions, not as the sum-total of mere instruments which can be isolated from their social and political effects, but rather as a system which determines a priori the product of the apparatus as well as the operations of servicing and extending it. In this society, the productive apparatus tends to become totalitarian to the extent to which it determines not only the socially needed occupations, skills, and attitudes, but also individual needs and aspirations. It thus obliterates the Opposition between the private and public existence, between individual and social needs.

...in order to change poverty into wealth, one must start by displaying it.

Each generation is a filter, a sieve; good genes tend to fall through the sieve into the next generation; bad genes tend to end up in bodies that die young or without reproducing.

Man grows used to everything, the scoundrel.

Once conform, once do what others do because they do it, and a kind of lethargy steals over all the finer senses of the soul.

Art, I suppose, is only for beginners, or else for those resolute dead-enders, who have made up their minds to be content with the ersatz of Suchness, with symbols rather than with what they signify, with the elegantly composed recipe in lieu of actual dinner.

The guillotine takes life almost without touching the body, just as prison deprives of liberty or a fine reduces wealth. It is intended to apply the law not so to a real body capable of feeling pain as to a juridical subject, the possessor, among other rights, of the right to exist it had to have the abstraction of the law itself.

He who carries self-regard far enough to keep himself in good health and high spirits, in the first place thereby becomes an immediate source of happiness to those around, and in the second place maintains the ability to increase their happiness by altruistic actions. But one whose bodily vigour and mental health are undermined by self-sacrifice carried too far, in the first place becomes to those around a cause of depression, and in the second place renders himself incapable, or less capable, of actively furthering their welfare. In estimating conduct we must remember that there are those who by their joyousness beget joy in others, and that there are those who by their melancholy cast a gloom on every circle they enter.

In an article published in The Monist for January, 1891, I endeavored to show what ideas ought to form the warp of a system of philosophy, and particularly emphasized that of absolute chance. In the number of April, 1892, I argued further in favor of that way of thinking, which it will be convenient to christen tychism (from τύχη, chance). A serious student of philosophy will be in no haste to accept or reject this doctrine; but he will see in it one of the chief attitudes which speculative thought may take, feeling that it is not for an individual, nor for an age, to pronounce upon a fundamental question of philosophy. That is a task for a whole era to work out. I have begun by showing that tychism must give birth to an evolutionary cosmology, in which all the regularities of nature and of mind are regarded as products of growth, and to a Schelling-fashioned idealism which holds matter to be mere specialized and partially deadened mind.

Genet is a man-failure: he wills the impossible in order to derive from the tragic grandeur of this defeat the assurance that there is something other than the possible.

The goal of maximizing the welfare of all may be better achieved by an ethic that accepts our inclinations and harnesses them so that, taken as a whole, the system works to everyone's advantage.

Scaffolds, dungeons, jails flourish only in the shadow of a faith - of that need to believe which has infested the mind forever. The devil pales beside the man who owns a truth, his truth. We are unfair to a Nero, a Tiberius: it was not they who invented the concept heretic: they were only degenerate dreamers who happened to be entertained by massacres. The real criminals are men who establish an orthodoxy on the religious or political level, men who distinguish between the faithful and the schismatic.

None can be an impartial or wise observer of human life but from the vantage ground of what we should call voluntary poverty.

Our particular principles of religion are a subject of accountability to our god alone. I enquire after no man's and trouble none with mine; nor is it given to us in this life to know whether yours or mine, our friend's or our foe's, are exactly the right.

Yet it seems extraordinary that the justice of increasing the expectations of the better placed by a billion dollars, say, should turn on whether the prospects of the least favored increase or decrease by a penny.

Becky Sharp's acute remark that it is not difficult to be virtuous on ten thousand a year, has its application to nations; and it is futile to expect a hungry and squalid population to be anything but violent and gross.

New terms and changes of terms, which are not needed in order to express truth, are to be avoided.

Happy are they that go to bed with grave music like Pythagoras.

I am writing to you to tell you of my decision to return to your Government the Carl von Ossietzsky medal for peace. I do so reluctantly and after two years of private approaches on behalf of Heinz Brandt, whose continued imprisonment is a barrier to coexistence, relaxation of tension and understanding between East and West... I regret not to have heard from you on this subject. I hope that you will yet find it possible to release Brandt through an amnesty which would be a boon to the cause of peace and to your country.

The three qualities of space and time reciprocally affect and qualify one another in experience. Space is inane save as occupied with active volumes. Pauses are holes when they do not accentuate masses and define figures as individuals. Extension sprawls and finally benumbs if it does not interact with place so as to assume intelligible distribution. Mass is nothing fixed. It contracts and expands, asserts and yields, according to its relations to other spatial and enduring things.... these are then the common properties of the matter of arts because there are general conditions without which an experience is not possible. As we saw earlier, the basic condition is felt relationship between doing and undergoing as the organism and environment interact.

I am convinced our own happiness requires that we should continue to mix with the world, and to keep pace with it as it goes; and that every person who retires from free communication with it is severely punished afterwards by the state of mind into which he gets, and which can only be prevented by feeding our sociable principles. I can speak from experience on this subject. From 1793 to 1797 I remained closely at home, saw none but those who came there, and at length became very sensible of the ill effect it had on my own mind, and of its direct and irresistible tendency to render me unfit for society and uneasy when necessarily engaged in it. I felt enough of the effect of withdrawing from the world then to see that it led to an anti-social and misanthropic state of mind, which severely punishes him who gives in to it; and it will be a lesson I never shall forget as to myself.

If the Russians still adhered to the Greek Orthodox religion, if they had instituted parliamentary government, and if they had a completely free press which daily vituperated us, then - provided they still had armed forces as powerful as they have now - we should still hate them if they gave us ground for thinking them hostile.

In actions of enthusiasm, this drawback appears: but in those lower activities, which have no higher aim than to make us more comfortable and more cowardly, in actions of cunning, actions that steal and lie, actions that divorce the speculative from the practical faculty, and put a ban on reason and sentiment, there is nothing else but drawback and negation.

The man who is tenacious of purpose in a rightful cause is not shaken from his firm resolve by the frenzy of his fellow citizens clamoring for what is wrong, or by the tyrant's threatening countenance.

In one way or another, all my books have been devoted to expounding and exploring the almost limitless power of the Darwinian principle-power unleashed whenever and wherever there is enough time for the consequences of primordial self-replication to unfold. Preface

I am owner of my might, and I am so when I know myself as unique. In the unique one the owner himself returns into his creative nothing, of which he is born. Every higher essence above me, be it God, be it man, weakens the feeling of my uniqueness, and pales only before the sun of this consciousness. If I concern myself for myself, the unique one, then my concern rests on its transitory, mortal creator, who consumes himself, and I may say: All things are nothing to me.

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.

The trial that begins Awards to him who wins The fairest prize to-day. And lo, the hour is here And summons you. Appear! Ye may no more delay. Come hear the herald's call Ye princes one and all. Many tribes of men Submissive to you then! How keen in war your swords! But now 'tis wisdom's turn; Now let your rivals learn How keen can be your words.

We suffer: the external world begins to exist . . . ; we suffer to excess: it vanishes. Pain instigates the world only to unmask its unreality.

You can take away a man's gods, but only to give him others in return.

There continue to be complex debates about what Nietzsche understood truth to be. Quite certainly, he did not think, in pragmatist spirit, that beliefs are true if they serve our interests or welfare: we have just seen some of his repeated denials of this idea. The more recently fashionable view is that he was the first of the deniers, thinking that there is no such thing as truth, or that truth is what anyone thinks it is, or that it is a boring category that we can do without. This is also wrong, and more deeply so. Nietzsche did not think that the ideal of truthfulness went into retirement when its metaphysical origins were discovered, and he did not suppose, either, that truthfulness could be detached from a concern for the truth. Truthfulness as an ideal retains its power, and so far from his seeing truth as dispensable or malleable, his main question is how it can be made bearable.

The civilized pagan recognizes life not in himself alone, but in societies of men-in the tribe, the clan, the family, the kingdom -and sacrifices his personal good for these societies. The motive power of his life is glory. His religion consists in the exaltation of the glory of those who are allied to him-the founders of his family, his ancestors, his rulers-and in worshiping gods who are exclusively protectors of his clan, his family, his nation, his government.

At the core of all well-founded belief, lies belief that is unfounded.

On the occasion of every act ask thyself, How is this with respect to me? Shall I repent of it? A little time and I am dead, and all is gone.