Want keeps pace with dignity. Destitute of the lawful means of supporting his rank, his dignity presents a motive for malversation, and his power furnishes the means.

In the pursuit of truth we must beware of being misled by terms which we do not rightly understand. That is the chief point. Almost all philosophers utter the caution; few observe it.

Dialectical thought understands the critical tension between "is" and "ought" first as an ontological condition, pertaining to the structure of Being itself. However, the recognition of this state of Being - its theory - intends from the beginning a concrete practice. Seen in the light of a truth which appears in them falsified or denied, the given facts themselves appear false and negative.

This is a personal testimony, a testimony of my own experience of thought and life. It is not intended to be objective and makes no claim to establish eternal truths. In fact I rather despise claims to objectivity in philosophy; the point of view is the thing. I should have liked to call it "A Lyrical Philosophy," using the word "lyrical" in the sense of being a highly personal and individual outlook...

As long as politics is the shadow cast on society by big business, the attenuation of the shadow will not change the substance.

The entire method consists in the order and arrangement of the things to which the mind's eye must turn so that we can discover some truth.

Why has the Revolution of France been stained with crimes, which the Revolution of the United States of America was not? Men are physically the same in all countries; it is education that makes them different. Accustom a people to believe that priests or any other class of men can forgive sins, and you will have sins in abundance.

Does the interiorization of media such as letters alter the ratio among our senses and change mental processes?

Visions are a feeble resource, you will say, against great adversity! Oh Sir, these visions may possibly have more reality than all those apparent goods about which men make so much ado, for they never bring a true feeling of happiness to the soul, and those who possess them are equally forced to project themselves into the future for want of finding enjoyments that satisfy them, in the present.

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.

Then it is that the height of unhappiness is reached, when men are not only attracted, but even pleased, by shameful things, and when there is no longer any room for a cure, now that those things which once were vices have become habits.

The great honor of Christianity, its incontestable merit, and the whole secret of its unprecedented and yet thoroughly legitimate triumph, lay in the fact that it appealed to that suffering and immense public to which the ancient world, a strict and cruel intellectual and political aristocracy, denied even the simplest rights of humanity. Otherwise it never could have spread.

I pre-suppose, of course, a reader who is willing to learn something new and therefore to think for himself.

If a false thought is so much as expressed boldly and clearly, a great deal has already been gained.

It is impossible to care for each other more or differently than we care for the earth. This last statement becomes obvious enough when it is considered that the earth is what we all have in common, that it is what we are made of and what we live from, and that we therefore cannot damage it without damaging those with whom we share it. But I believe it goes farther and deeper than that. There is an uncanny resemblance between our behavior toward each other and our behavior toward the earth. Between our relation to our own sexuality and our relation to the reproductivity of the earth, for instance, the resemblance is plain and strong. By some connection we do not recognize, the willingness to exploit one becomes the willingness to exploit the other.

When you make the two into one, you will become children of Adam, and when you say, 'Mountain, move from here!' it will move.

In the metaphysical elements of aesthetics the various nonmoral feelings are to be made use of; in the elements of moral metaphysics the various moral feelings of men, according to the differences in sex, age, education, and government, of races and climates, are to be employed.

Till society is very differently constituted, parents, I fear, will still insist on being obeyed, because they will be obeyed, and constantly endeavour to settle that power on a Divine right, which will not bear the investigation of reason.

My point is not that everything is bad, but that everything is danger­ous, which is not exactly the same as bad. If everything is dangerous, then we always have something to do. So my position leads not to apa­thy but to a hyper- and pessimistic activism. I think that the ethico-political choice we have to make every day is to determine which is the main danger. "

Only the skilled can judge the skilfulness, but that is not the same as judging the value of the result.

But how foolish it is to set out one's life, when one is not even owner of the morrow!

A man, an adult, is precisely what [Aeneas] is: Achilles had been little more than a passionate boy.

The fact of the religious vision, and its history of persistent expansion, is our one ground for optimism. Apart from it, human life is a flash of occasional enjoyments lighting up a mass of pain and misery, a bagatelle of transient experience.

Come the Day of Judgment, some believe that the body will be different from our present body. This is only transient, that will be eternal. For this also there are religious arguments.

Why don't I kill myself? If I knew exactly what keeps me from doing so, I should have no more questions to ask myself since I should have answered them all.

Make sure that your religion is a matter between you and God only.

No man with a genius for legislation has appeared in America. They are rare in the history of the world. There are orators, politicians, and eloquent men, by the thousand; but the speaker has not yet opened his mouth to speak who is capable of settling the much-vexed questions of the day.

We are, I know not how, double in ourselves, which is the cause that what we believe we do not believe, and cannot disengage ourselves from what we condemn.

The deepest and most organic death is death in solitude, when even light becomes a principle of death. In such moments you will be severed from life, from love, smiles, friends and even from death. And you will ask yourself if there is anything besides the nothingness of the world and your own nothingness.

Life has always seemed to me like a plant that lives on its rhizome. Its true life is invisible, hidden in the rhizome. The part that appears above ground lasts only a single summer. What we see is the blossom, which passes. The rhizome remains. Closing lines of the preface

Take not thine enemy for thy friend; nor thy friend for thine enemy!

Nothing makes the earth seem so spacious as to have friends at a distance; they make the latitudes and longitudes.

We have all experienced the moments that William James calls melting moods, when it suddenly becomes perfectly obvious that life is infinitely fascinating. And the insight seems to apply retrospectively. Periods of my life that seemed confusing and dull at the time now seem complex and rather charming. It is almost as if some other person a more powerful and mature individual has taken over my brain. This higher self views my problems and anxieties with kindly detachment, but entirely without pity. Looking at problems through his eyes, I can see I was a fool to worry about them.

Justice is a temporary thing that must at last come to an end; but the conscience is eternal and will never die.

When the changes of our times gave you an opportunity, you restored to the use of man that genius of your father for which he had suffered, and made him in real truth immortal by publishing as an eternal memorial of him those books which that bravest of men had written with his own blood. You have done a great service to Roman literature: a large part of Cordus's books had been burned; a great service to posterity, who will receive a true account of events, which cost its author so dear; and a great service to himself, whose memory flourishes and ever will flourish, as long as men set any value upon the facts of Roman history, as long as anyone lives who wishes to review the deeds of our fathers, to know what a true Roman was like - one who still remained unconquered when all other necks were broken in to receive the yoke of Sejanus, one who was free in every thought, feeling, and act.

It is by logic that we prove, but by intuition that we discover. To know how to criticize is good, to know how to create is better.

A nation never falls but by suicide.

For the prevision is allied Unto the thing so signified; Or say, the foresight that awaits Is the same Genius that creates.

Government was intended to suppress injustice, but its effect has been to embody and perpetuate it.

The sin of pride may be a small or a great thing in someone's life, and hurt vanity a passing pinprick or a self-destroying or even murderous obsession. Possibly, more people kill themselves and others out of hurt vanity than out of envy, jealousy, malice or desire for revenge.

In the days before machinery men and women who wanted to amuse themselves were compelled, in their humble way, to be artists. Now they sit still and permit professionals to entertain them by the aid of machinery. It is difficult to believe that general artistic culture can flourish in this atmosphere of passivity.

To-day, there are too many points of view of equal value and prestige, each showing the relativity of the other, to permit us to take any one position and to regard it as impregnable and absolute. Only this socially disorganized intellectual situation makes possible the insight, hidden until now by a generally stable social structure and the practicability of certain traditional norms, that every point of view is particular to a social situation.

Parliament is not a congress of ambassadors from different and hostile interests; which interests each must maintain, as an agent and advocate, against other agents and advocates; but parliament is a deliberative assembly of one nation, with one interest, that of the whole; where, not local purposes, not local prejudices ought to guide, but the general good, resulting from the general reason of the whole. You choose a member indeed; but when you have chosen him, he is not a member of Bristol, but he is a member of parliament.

The Kropotkins, the Perovskayas, the Breshkovskayas, and hosts of others repudiated wealth and station and refused to serve King Mammon. They went among the people, not to lift them up but themselves to be lifted up, to be instructed, and in return to give themselves wholly to the people. That accounts for the heroism, the art, the literature of Russia, the unity between the people, the mujik and the intellectual. That to some extent explains the literature of all European countries, the fact that the Strindbergs, the Hauptmanns, the Wedekinds, the Brieux, the Mirbeaus, the Steinlins and Rodins have never dissociated themselves from the people.

A philosopher worthy of the name has never said more than a single thing: and even then it is something he has tried to say, rather than actually said. And he has said only one thing because he has seen only one point: and at that it was not so much a vision as a contact...

Reflect how you are to govern a people who think they ought to be free, and think they are not. Your scheme yields no revenue; it yields nothing but discontent, disorder, disobedience; and such is the state of America, that after wading up to your eyes in blood, you could only end just where you begun; that is, to tax where no revenue is to be found, to - my voice fails me; my inclination indeed carries me no farther - all is confusion beyond it.

The free will, the actual motor of reason in society, necessarily creates wrong. The individual must clash with the social order that claims to represent his own will in its objective form. But the wrong and the 'avenging justice' that remedies it not only expresses a 'higher logical necessity,' but also prepare the transition to a higher social form of freedom, the transition from abstract right to morality. For, in committing a wrong, and in accepting punishment for his deed, the individual becomes conscious of the 'infinite subjectivity' of his freedom. He learns that he is free only as a private person.

If you want to be respected by others the great thing is to respect yourself. Only by that, only by self-respect will you compel others to respect you.