Neither perception nor true opinion, nor reason or explanation combined with true opinion could be knowledge. Then our art of midwifery declare to us that all the offspring that have been born are mere wind-eggs and not worth rearing and if you remain barren, you will be less harsh and gentler to your associates, for you will have the wisdom not to think you know that which you do not know.

Thought must be judged by something that is not thought, by its effect on production or its impact on social conduct, as art today is being ultimately gauged in every detail by something that is not art, be it box-office or propaganda value.

In old days the plastic arts, music, and poesy were so germane to man in his totality that his Transcendence plainly manifest in them. ... What is to-day obvious to all is a decay in the essence of art. ... the opposition to man's true nature as man.

For it is the same thing that can be thought and that can be.

Kant's philosophy shifts for the first time the whole of modern thought and being (Desein) into the clarity and transparency of the foundation (Begrundung). This determines every attitude toward knowledge since then, as well as the bounds (Abgrenzungen) and appraisals of the sciences in the nineteenth century up to the present time. Therein Kant towers so far above all who precede and follow that even those who reject him or go beyond him still remain entirely dependent upon him.

A general definition of civilization: a civilized society is exhibiting the five qualities of truth, beauty, adventure, art, peace.

A man's body and the needs of his body are now everywhere treated with a tender indulgence. Is the thinking mind then, to be the only thing that is never to obtain the slightest measure of consideration or protection, to say nothing of respect?

The surface of American society is covered with a layer of democratic paint, but from time to time one can see the old aristocratic colours breaking through.

A civilization is a social entity that manifests religious, political , legal, and customary uniformity over an extended period, and which confers on its members the benefits of socially accumulated knowledge.

The plebeian must expect to find himself neglected and despised in proportion as he is remiss in cultivation the objects of esteem; the lord will always be surrounded with sycophants and slaves. The lord therefore has no motive to industry and exertion; no stimulus to rouse him from the lethargic 'oblivious pool', out of which every human intellect originally arose.

Looking for God-or Heaven-by exploring space is like reading or seeing all Shakespeare's plays in the hope that you will find Shakespeare as one of the characters or Stratford as one of the places. Shakespeare is in one sense present at every moment in every play.

Time will prolong time, and life will serve life. In this field that is both limited and bulging with possibilities, everything to himself, except his lucidity, seems unforeseeable to him. What rule, then, could emanate from that unreasonable order? The only truth that might seem instructive to him is not formal: it comes to life and unfolds in men. The absurd mind cannot so much expect ethical rules at the end of its reasoning as, rather, illustrations and the breath of human lives.

When one learns something one first performs an act of will, because only by willing to learn can one learn.

No human being escapes the necessity of conceiving some good outside himself towards which his thought turns in a movement of desire, supplication, and hope. consequently, the only choice is between worshipping the true God or an idol. Every atheist is an idolater - unless he is worshipping the true God in his impersonal aspect. The majority of the pious are idolaters.

The more one is obsessed with God, the less one is innocent. Nobody bothered about him in paradise. The fall brought about this divine torture. It's not possible to be conscious of divinity without guilt. Thus God is rarely to be found in an innocent soul.

Electric circuitry profoundly involves men with one another. Information pours upon us, instantaneously and continuously.

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.

We are all such accidents. We do not make up history and culture. We simply appear, not by our own choice. We make what we can of our condition with the means available. We must accept the mixture as we find it - the impurity of it, the tragedy of it, the hope of it.

Being, in whose name Heidegger's philosophy increasingly concentrates itself, is for him-as a pure self-presentation to passive consciousness-just as immediate, just as independent of the mediations of the subject as the facts and the sensory data are for the positivists. In both philosophical movements thinking becomes a necessary evil and is broadly discredited. Thinking loses its element of independence. The autonomy of reason vanishes: the part of reason that exceeds the subordinate reflection upon and adjustment to pre-given data. With it, however, goes the conception of freedom and, potentially, the self-determination of human society.

Knowledge that is not Infallible is not certain knowledge.

Never read any book that is not a year old.

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.

And now, at half-past ten o'clock, I hear the cockerels crow in Hubbard's barns, and morning is already anticipated. It is the feathered, wakeful thought in us that anticipates the following day.

Facts, facts, facts,' cries the scientist if he wants to emphasize the necessity of a firm foundation for science. What is a fact? A fact is a thought that is true. But the scientist will surely not recognize something which depends on men's varying states of mind to be the firm foundation of science.

The collective is the object of all idolatry, this it is which chains us to the earth. In the case of avarice: gold is of the social order. In the case of ambition: power is of the social order. Science and art are full of the social element also. And love? Love is more or less of an exception: that is why we can go to God through love, not through avarice and ambition.

It will be easy for us once we receive the ball of yarn from Ariadne (love) and then go through all the mazes of the labyrinth (life) and kill the monster. But how many are there who plunge into life (the labyrinth) without taking that precaution?

Good order is the foundation of all good things.

In the face of the idea that truth might afford the opposite of satisfaction and turn out to be completely shocking to humanity at any given historical moment, ... the fathers of pragmatism made the satisfaction of the subject the criterion of truth. For such a doctrine there is no possibility of rejecting or even criticizing any species of belief that is enjoyed by its adherents.

But the greatest thing by far is to have a command of metaphor. This alone cannot be imparted by another; it is the mark of genius, for to make good metaphors implies an eye for resemblances.

France has done more for even English history than England has.

The theme of Cosmology, which is the basis of all religions, is the story of the dynamic effort of the World passing into everlasting unity, and of the static majesty of God's vision, accomplishing its purpose of completion by absorption of the World's multiplicity of effort.

It is only by poets that the life of any epoch can be synthesized. Encyclopaedias and guides to knowledge cannot do it, for the good reason that they affect only the intellectual surface of a man's life. The lower layers, the core of his being, they leave untouched.

Justice is itself the great standing policy of civil society; and any eminent departure from it, under any circumstances, lies under the suspicion of being no policy at all.

The Asharites have expressed a very peculiar opinion, both with regard to reason and religion; about this problem they have explained it in a way in which religion has not, but have adopted quite an opposite method.

The concrete man has but one interest - to be right. That to him is the art of all arts, and all means are fair which help him to it.

Besides, we should never attempt to balance anybody's misery against somebody else's happiness.

To entire sincerity there belongs ceaselessness. Not ceasing, it continues long. Continuing long, it evidences itself. Evidencing itself, it reaches far. Reaching far, it becomes large and substantial. Large and substantial, it becomes high and brilliant. Large and substantial; this is how it contains all things. High and brilliant; this is how it overspreads all things. Reaching far and continuing long; this is how it perfects all things. So large and substantial, the individual possessing it is the co-equal of Earth. So high and brilliant, it makes him the co-equal of Heaven. So far-reaching and long-continuing, it makes him infinite. Such being its nature, without any display, it becomes manifested; without any movement, it produces changes; and without any effort, it accomplishes its ends.

We are to admit no more causes of natural things than such as are both true and sufficient to explain their appearances.

Who is to blame but her and the third factor, from whence no one knows, which moved me with its stimulus and transformed me? After all, what I have done is praised in others.-Or is becoming a poet my compensation? I reject all compensation, I demand my rights-that is, my honor. I did not ask to become one, I will not buy it at this price. – Or if I am guilty, then I certainly should be able to repent of my guilt and make it good again. Tell me how. On top of that, must I perhaps repent that the world plays with me as a child plays with a beetle?-Or is it perhaps best to forget the whole thing? Forget-indeed, I shall have ceased to be if I forget it. Or what kind of life would it be if along with my beloved I have lost honor and pride and lost them in such a way that no one knows how it happened, for which reason I can never retrieve them again? Shall I allow myself to be shoved out in this manner? Why, then, was I shoved in?

Certain forms of sex which do not lead to children are at present punished by the criminal law: this is purely superstitious, since the matter is one which affects no one except the parties directly concerned... The peculiar importance attached, at present, to adultery is quite irrational... Moral rules ought not to be such as to make instinctive happiness impossible.

My mother spoke of Christ to my father, by her feminine and childlike virtues, and, after having borne his violence without a murmur or complaint, gained him at the close of his life to Christ.

Only those are happy who never think or, rather, who only think about life's bare necessities, and to think about such things means not to think at all. True thinking resembles a demon who muddies the spring of life or a sickness which corrupts its roots. To think all the time, to raise questions, to doubt your own destiny, to feel the weariness of living, to be worn out to the point of exhaustion by thoughts and life, to leave behind you, as symbols of your life's drama, a trail of smoke and blood - all this means you are so unhappy that reflection and thinking appear as a curse causing a violent revulsion in you.

The creed which accepts as the foundation of morals, Utility, or the Greatest Happiness Principle, holds that actions are right in proportion as they tend to promote happiness, wrong as they tend to produce the reverse of happiness. By happiness is intended pleasure, and the absence of pain; by unhappiness, pain, and the privation of pleasure.

Eros and depression are opposites.

Man is always separated from what he is by all the breadth of the being which he is not. He makes himself known to himself from the other side of the world and he looks from the horizon toward himself to recover his inner being.

The next thing is by gentle degrees to accustom children to those things they are too much afraid of. But here great caution is to be used, that you do not make too much haste, nor attempt this cure too early, for fear lest you increase the mischief instead of remedying it.

The chief danger to philosophy is narrowness in the selection of evidence.

At the end of Being and Nothingness, ... Being in-itself and Being for-itself were of Being; and this totality of beings, in which they were effected, itself was linked up to itself, relating and appearing to itself, by means of the essential project of human-reality. What was named in this way, in an allegedly neutral and undetermined way, was nothing other than the metaphysical unity of man and God, the relation of man to God, the project of becoming God as the project constituting human-reality. Atheism changes nothing in this fundamental structure.