An ardent affection for the human race makes enthusiastic characters eager to produce alteration in laws and governments prematurely. To render them useful and permanent, they must be the growth of each particular soil, and the gradual fruit of the ripening understanding of the nation, matured by time, not forced by an unnatural fermentation.

At the classical origins of philosophic thought, the transcending concepts remained committed to the prevailing separation between intellectual and manual labor to the established society of enslavement. ... Those who bore the brunt of the untrue reality and who, therefore, seemed to be most in need of attaining its subversion were not the concern of philosophy. It abstracted from them and continued to abstract from them.

Act as if what you do makes a difference. It does.

Among the things held to be just by law, whatever is proved to be of advantage in men's dealings has the stamp of justice, whether or not it be the same for all; but if a man makes a law and it does not prove to be mutually advantageous, then this is no longer just. And if what is mutually advantageous varies and only for a time corresponds to our concept of justice, nevertheless for that time it is just for those who do not trouble themselves about empty words, but look simply at the facts.

A good man with a good conscience doesn't walk so fast.

Unlike positive utilitarianism or so-called preference utilitarianism - neither of which can ever be wholly fulfilled - negative utilitarianism seems achievable in full.

"If a nation expects to be ignorant and free," said Jefferson, "it expects what never was and never will be."

It appears that liberty is bound up with imperfection, with a right to imperfection. Socialism leads to the same type of authoritarian state as Theocracy. ... One must choose: either Socialism or liberty of spirit, the liberty of man's conscience. ... Socialism uses a "sacred" authority and establishes a "sacred" society in which there is no place for the "lay," for the free, for choice, for the unrestrained activity of human forces.

I truly cannot say what the person who still has hope for man should think of the imminence of quasi-apocalyptic destruction. It would certainly force many to face the existential problem in all its nakedness, and subject them to extreme trials; but is this a worse evil than that of mankind's safe, secure, satisfied, and total consignment to the kind of happiness that befits Nietzsche's "last man": a comfortable consumer civilization of socialized human animals, aided by all the discoveries of science and industry and reproducing demographically in a squirming, catastrophic crescendo?

Stop Traveller! Near this place lieth John Locke. If you ask what kind of a man he was, he answers that he lived content with his own small fortune. Bred a scholar he made his learning subservient only to the cause of truth. This thou will learn from his writings, which will show thee everything else concerning him, with greater truth, than the suspect praises of an epitaph. His virtues, indeed, if he had any, were too little for him to propose as matter of praise to himself, or as an example to thee. Let his vices be buried together. As to an example of manners, if you seek that, you have it in the Gospels; of vices, to wish you have one nowhere; if mortality, certainly, (and may it profit thee), thou hast one here and everywhere.

Long before physics or psychology were born, pain disintegrated matter, and affliction the soul.

A conception of justice cannot be deduced from self evident premises or conditions on principles; instead, its justification is a matter of the mutual support of many considerations, of everything fitted together into one coherent view.

You must love the crust of the earth on which you dwell more than the sweet crust of any bread or cake; you must be able to extract nutriment out of a sand heap.

The effectiveness of political and religious propaganda depends upon the methods employed, not upon the doctrines taught. These doctrines may be true or false, wholesome or pernicious-it makes little or no difference.

Human beings are social animals. We were social before we were human.

Whoso walketh in solitude, And inhabiteth the wood, Choosing light, wave, rock, and bird, Before the money-loving herd, Into that forester shall pass From these companions power and grace.

Marx sees Epicurus as a destroyer of the Greek myths and as a philosopher bringing to light the break-up of a tribal community. His system destroyed the visible heaven of the ancients as a keystone of political and religious life. Marx allies himself, so to speak, with Epicurean atheism, which he regards at this stage as a challenge by the intellectual élite to the cohorts of common sense. 'As long as a single drop of blood pulses in her world-conquering and totally free heart, philosophy will continually shout at her opponents the cry of Epicurus: "Impiety does not consist in destroying the gods of the crowd but rather in ascribing to the gods the ideas of the crowd."'

Bishop Berkeley destroyed this world in one volume octavo; and nothing remained after his time, but mind - which experienced a similar fate from the hand of Mr. Hume, in 1737.

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.

For thought and speech are of a thinking and speaking subject, and if the life of the latter depends on the performance of a superimposed function, it depends on fulfilling the requirements of this function - thus it depends on those who control these requirements.

Government is violence, Christianity is meekness, non-resistance, love. And, therefore, government cannot be Christian, and a man who wishes to be a Christian must not serve government.

Freedom of religion, restricted only from acts of trespass on that of others.

Truth that has been merely learned is like an artificial limb, a false tooth, a waxen nose; at best, like a nose made out of another's flesh; it adheres to us only because it is put on. But truth acquired by thinking of our own is like a natural limb; it alone really belongs to us. This is the fundamental difference between the thinker and the mere man of learning. The intellectual attainments of a man who thinks for himself resemble a fine painting, where the light and shade are correct, the tone sustained, the colour perfectly harmonised; it is true to life. On the other hand, the intellectual attainments of the mere man of learning are like a large palette, full of all sorts of colours, which at most are systematically arranged, but devoid of harmony, connection and meaning.

Nay, number (itself) in armies, importeth not much, where the people is of weak courage; for (as Virgil saith) it never troubles the wolf how many the sheep be.

It pays to be obvious, especially if you have a reputation for subtlety.

Reality is harsh to the feet of shadows.

If we admit the existence of the prophetic mission, by putting the idea of possibility, which is in fact ignorance, in place of certainty, and make miracles a proof of the truth of man who claims to be a prophet it becomes necessary that they should not be used by a person, who says that they can be performed by others than prophets, as the Mutakallimun do.

Let opinion be taken away, and no man will think himself wronged. If no man shall think himself wronged, then is there no more any such thing as wrong.

There never comes a point where a theory can be said to be true. The most that one can claim for any theory is that it has shared the successes of all its rivals and that it has passed at least one test which they have failed.

Probably some ninety-nine out of every hundred of our gifted souls, who have to seek a career for themselves, go this beaver road. Whereby the first half-result, national wealth namely, is plentifully realized; and only the second half, or wisdom to guide it, is dreadfully behindhand.

Philosophy is a battle against the bewitchment of our intelligence by means of our language.

What! the inventors of ancient civilisations, the first makers of tools and tape lines, the first builders of vehicles, ships, and houses, the first observers of the laws of the heavens and the multiplication tables is it contended that they were entirely different from the inventors and observers of our own time, and superior to them? And that the first slow steps forward were of a value which has not been equalled by the discoveries we have made with all our travels and circumnavigations of the earth?

The highest perfection of human life consists in the mind of man being detached from care, for the sake of God.

Some will object that the Law is divine and holy. Let it be divine and holy. The Law has no right to tell me that I must be justified by it.

The first-beginnings of things cannot be seen by the eyes.

Logical analysis applied to mental phenomenon shows that there is but one law of mind, namely that ideas tend to spread continuously and to affect certain others which stand to them in a peculiar relation of affectibility. In this spreading they lose intensity, and especially the power of affecting others, but gain generality and become welded with other ideas.

We are all secularised anarchists today.

The hazards of the generalized prisoner's dilemma are removed by the match between the right and the good.

God, what is all this talk put out by the popes? Paradise is here, my good man. God, give me no other paradise!

I can calculate the motions of erratic bodies, but not the madness of a multitude.

All that is solid melts into air, all that is holy is profaned, and man is at last compelled to face with sober senses, his real conditions of life, and his relations with his kind.

What would become of the rich, if not for the poor? What would become of these idle, parasitic ladies, who squander more in a week than their victims earn in a year, if not for the eighty million wage-workers? Equality, who ever heard of such a thing?

The evolutionary urge drives man to seek for intenser forms of fulfillment, since his basic urge is for more life, more consciousness, and this contentment has an air of stagnation that the healthy mind rejects. (This recognition lies at the centre of my own 'outsider theory': that there are human beings to whom comfort means nothing, but whose happiness consists in following an obscure inner-drive, an 'appetite for reality'.)

She is rightly called not only the mother of the man, but also the Mother of God ... It is certain that Mary is the Mother of the real and true God.

My body and my will are one.

Wonder is not a disease. Wonder, and its expression in poetry and the arts, are among the most important things which seem to distinguish men from other animals, and intelligent and sensitive people from morons.

The whole plan of our order should be based on the idea of preparing men of firmness and virtue bound together by unity of conviction-aiming at the punishment of vice and folly, and patronizing talent and virtue: raising worthy men from the dust and attaching them to our Brotherhood. Only then will our order have the power unobtrusively to bind the hands of the protectors of disorder and to control them without their being aware of it. In a word, we must found a form of government holding universal sway, which should be diffused over the whole world without destroying the bonds of citizenship, and beside which all other governments can continue in their customary course and do everything except what impedes the great aim of our order, which is to obtain for virtue the victory over vice.

He chooses the most feared, most hated man in order to worship him as a god, feeling sure that he is alone in perceiving the god's secret virtues.

To succeed, planning alone is insufficient. One must improvise as well.