The discovery of truth is prevented more effectively, not by the false appearance things present and which mislead into error, not directly by weakness of the reasoning powers, but by preconceived opinion, by prejudice.

Opinions differ as to the reasons why he became the futile laborer of the underworld. To begin with, he is accused of a certain levity in regard to the gods. He stole their secrets.

For remember that in general we don't use language according to strict rules - it hasn't been taught us by means of strict rules, either.

What the Universities have mainly done-what I have found the University did for me, was that it taught me to read in various languages and various sciences, so that I could go into the books that treated of these things, and try anything I wanted to make myself master of gradually, as I found it suit me. Whatever you may think of all that, the clearest and most imperative duty lies on every one of you to be assiduous in your reading; and learn to be good readers, which is, perhaps, a more difficult thing than you imagine. Learn to be discriminative in your reading-to read all kinds of things that you have an interest in, and that you find to be really fit for what you are engaged in.

Existence is illusory and it is eternal.

Life is too short to occupy oneself with the slaying of the slain more than once. One of a series of exchanges when Richard Owen repeated generally repudiated claims about the Gorilla brain in a Royal Institution lecture.

All thought must, directly or indirectly, by way of certain characters, relate ultimately to intuitions, and therefore, with us, to sensibility, because in no other way can an object be given to us.

Man is always partial and is quite right to be. Even impartiality is partial.

More is given to us than to any people at any time before; and, therefore, more is required of us. We have made, and still are making, enormous advances on material lines. It is necessary that we commensurately advance on moral lines. Civilization, as it progresses, requires a higher conscience, a keener sense of justice, a warmer brotherhood, a wider, loftier, truer public spirit. Falling these, civilization must pass into destruction. It cannot be maintained on the ethics of savagery. For civilization knits men more and more closely together, and constantly tends to subordinate the individual to the whole, and to make more and more important social conditions.

Should the believers in special creations consider it unfair thus to call upon them to describe how special creations take place, I reply that this is far less than they demand from the supporters of the Development Hypothesis. They are merely asked to point out a conceivable mode. On the other hand, they ask, not simply for a conceivable mode, but for the actual mode.

An individual who finds that he enjoys seeing others in positions of lesser liberty understands that he has no claim whatever to this enjoyment.

Justice is conscience, not a personal conscience but the conscience of the whole of humanity. Those who clearly recognize the voice of their own conscience usually recognize also the voice of justice.

You have the courage to tell the masses what no politician told them: you are inferior and all the improvements in your conditions which you simply take for granted you owe to the effort of men who are better than you. If this be arrogance, as some of your critics observed, it is still the truth that had to said in the age of the Welfare State.

Imagination is the soul, since it plays all the roles of the soul.

The man who is honest and good ought to be exactly like a man who smells strong, so that the bystander as soon as he comes near him must smell whether he choose or not.

The scene of action of reality is not a three-dimensional Euclidean space but rather a four-dimensional world, in which space and time are linked together indissolubly. However deep the chasm may be that separates the intuitive nature of space from that of time in our experience, nothing of this qualitative difference enters into the objective world which physics endeavors to crystallize out of direct experience. It is a four-dimensional continuum, which is neither "time" nor "space". Only the consciousness that passes on in one portion of this world experiences the detached piece which comes to meet it and passes behind it as history, that is, as a process that is going forward in time and takes place in space.

As a rule, begin my lectures on Scientific Method by telling my students that scientific method does not exist. ...having been ...the one and only professor of this non-existent subject within the British Commonwealth.

There are two kinds of means. One kind is external to that which is accomplished; the other kind is taken up into the consequences and remains immanent in them. There are ends which are merely welcome cessations and there are ends that are fulfillments of what went before. The toil of the laborer is too often an antecedent to the wage he receives, as consumption of gasoline is merely a means to transportation. The means cease to act when the "end" is reached; one would be glad, as a rule, to get the result without having to employ the means. They are but the scaffolding.

There is a great difference between the Idols of the human mind and the Ideas of the divine. That is to say, between certain empty dogmas, and the true signatures and marks set upon the works of creation as they are found in nature.

The great and inspiring aims of the Revolution became so clouded with and obscured by the methods used by the ruling political power that it was hard to distinguish what was temporary means and what final purpose. Psychologically and socially the means necessarily influence and alter the aims. The whole history of man is continuous proof of the maxim that to divest one's methods of ethical concepts means to sink into the depths of utter demoralization. In that lies the real tragedy of the Bolshevik philosophy as applied to the Russian Revolution. May this lesson not be in vain.

In Kant's words, human beings are uncaused causes, and therefore have infinite value, and a liberal regime protects that autonomy by giving people rights... The right to speak, to organize, to associate, and ultimately to have a share of power by being able to vote. ...This is ...the moral status, the dignity that life in a liberal regime that does respect individual rights, gives us, and it is one of the reasons that to this day, people do not want to live in authoritarian countries that do not recognize the fundamental dignity of their... citizens.

It was the addition of status that brought the little things: a more comfortable seat here, a better cut of meat there, a shorter wait in line at the other place. To the philosophical mind, these items might seem scarcely worth any great trouble to acquire.Yet no one, however philosophical, could give up those privileges, once acquired, without a pang. That was the point.

The universal hypocrisy has so entered into the flesh and blood of all classes of our modern society, it has reached such a pitch that nothing in that way can rouse indignation. Hypocrisy in the Greek means "acting," and acting-playing a part-is always possible. Chapter XII, Conclusion-Repent Ye, for the Kingdom of Heaven is at Hand Variant Translation: Hypocrisy with good reason means the same as acting, and anybody can pretend - act a part.

Torn in this way from its normal connection with contemplation, with being within one's self, pure action permits and produces only a chain of stupidities which we might better call "stupidity unchained." So we see today that an absurd attitude justifies the appearance of an opposing attitude no more reasonable; at least, reasonable enough, and so on indefinitely. Such is the extreme to which political affairs in the West have come!

Since the science of nature is conversant with magnitudes, motion, and time, each of which must necessarily be either infinite or finite...we should speculate the infinite, and consider whether it is or not; and if it is what it is. ...All those who appear to have touched on a philosophy of this kind... consider it as a certain principle of beings. Some, indeed, as the Pythagoreans and Plato, consider it, per se, not as being an accident to any thing else, but as having an essential subsistence... the Pythagoreans... consider the infinite as subsisting in sensibles; for they do not make number to be separate; and they assert that what is beyond the heavens is infinite; but Plato says that beyond the heavens there is not any body, nor ideas, because these are no where: he affirms, however, that the infinite is both in sensibles, and in ideas. ...Plato establishes two infinities, viz. the great and the small.

Compassion for animals is intimately connected with goodness of character, and it may be confidently asserted that he, who is cruel to living creatures, cannot be a good man. Moreover, this compassion manifestly flows from the same source whence arise the virtues of justice and loving-kindness towards men.

I surrender myself to everything. I love, I feel pain, I struggle. The world seems to me wider than the mind, my heart a dark and almighty mystery.

The distinction between private and public undermines the unity of spiritual strength, draining the public of the transcendent energies while trivializing them because the merely private life provides no proper stage for their action.

For this reason those who are tossed about at sea, who proceed uphill and downhill over toilsome crags and heights, who go on campaigns that bring the greatest danger, are heroes and front-rank fighters; but persons who live in rotten luxury and ease while others toil, are mere turtle-doves safe only because men despise them.

There is nothing in any object, consider'd in itself, which can afford us a reason for drawing a conclusion beyond it; even after the observation of the frequent or constant conjunction of objects, we have no reason to draw any inference concerning any object beyond those of which we have had experience.

A new theory by the author has been added, which draws the physical inferences consequent on the extension of the foundations of geometry beyond Reimann... and represents an attempt to derive from world-geometry not only gravitational but also electromagnetic phenomena. Even if this theory is still only in its infant stage, I feel convinced that it contains no less truth than Einstein's Theory of Gravitation-whether this amount of truth is unlimited or, what is more probable, is bounded by the Quantum Theory.

The more powerful and original a mind, the more it will incline towards the religion of solitude.

This fact, that the opposite of sin is by no means virtue, has been overlooked. The latter is partly a pagan view, which is content with a merely human standard, and which for that very reason does not know what sin is, that all sin is before God. No, the opposite of sin is faith.

There is philosophy, which is about conceptual analysis - about the meaning of what we say - and there is all of this ... all of life.

Pure mathematics is religion.

If we study the history of science we see happen two inverse phenomena... Sometimes simplicity hides under complex appearances; sometimes it is the simplicity which is apparent, and which disguises extremely complicated realities....No doubt, if our means of investigation should become more and more penetrating, we should discover the simple under the complex, then the complex under the simple, then again the simple under the complex, and so on, without our being able to foresee what will be the last term. We must stop somewhere, and that science may be possible, we must stop when we have found simplicity. This is the only ground on which we can rear the edifice of our generalizations.

Concerning the generation of animals akin to them, as hornets and wasps, the facts in all cases are similar to a certain extent, but are devoid of the extraordinary features which characterize bees; this we should expect, for they have nothing divine about them as the bees have.

Paganism we recognized as a veracious expression of the earnest awe-struck feeling of man towards the Universe; veracious, true once, and still not without worth for us. But mark here the difference of Paganism and Christianism; one great difference. Paganism emblemed chiefly the Operations of Nature; the destinies, efforts, combinations, vicissitudes of things and men in this world; Christianism emblemed the Law of Human Duty, the Moral Law of Man. One was for the sensuous nature: a rude helpless utterance of the first Thought of men,-the chief recognized virtue, Courage, Superiority to Fear. The other was not for the sensuous nature, but for the moral. What a progress is here, if in that one respect only-!

It might otherwise appear paradoxical that money can be replaced by worthless paper; but that the slightest alloying of its metallic content depreciates it.

O sons of Peace, sons of the One Catholic [Church], walk in your way, and sing as you walk. Travelers do this in order to keep up their spirits.

Precisely by inculcating a critical attitude, the "canon" served to demythologize the conventional pieties of the American bourgeoisie and provided the student with a perspective from which to critically analyze American culture and institutions. Ironically, the same tradition is now regarded as oppressive. The texts once served an unmasking function; now we are told that it is the texts which must be unmasked.

I do nothing, granted. But I see the hours pass - which is better than trying to fill them.

Hype is the awkward and desperate attempt to convince journalists that what you've made is worth the misery of having to review it.

Movement in direct experience is alteration in the qualities of objects, and space as experienced is an aspect of this qualitative change. Up and down, back and front, to and fro, this side and that- or right and left- here and there, feel differently. The reason they do is that they are not static points in something itself static, but objects in movement, qualitative changes of value. For "back" is short for backwards and front for forwards. So with velocity. Mathematically there are no such things as fast and slow. They mark simply greater and less on a number scale. As experienced they are qualitatively as unlike as noise and silence, heat and cold, black and white. To be forced to wait a long time for an important event to happen is a length very different from that measured by the movements of the hands of a clock. It is something qualitative.

The study a posteriori of the distribution of consciousness shows it to be exactly such as we might expect in an organ added for the sake of steering a nervous system grown too complex to regulate itself.