Reason has never really directed social reality, but now reason has been so thoroughly purged of any specific trend or preference that it has finally renounced even the task of passing judgment on man's actions and way of life. Reason has turned them over for ultimate sanction to the conflicting interests to which our world actually seems abandoned.

In the "fulfillment" of both the laws and duty, ... the moral disposition ceases to be the universal, opposed to inclination, and inclination ceases to be particular, opposed to the law.

If slavery, barbarism and desolation are to be called peace, men can have no worse misfortune. No doubt there are usually more and sharper quarrels between parents and children, than between masters and slaves ; yet it advances not the art of household management to change a father's right into a right of property, and count children but as slaves. Slavery, then, and not peace, is furthered by handing the whole authority to one man.

Who can exhaust a man? Who knows a man's resources?

I do not think that the real reason why people accept religion has anything to do with argumentation. They accept religion on emotional grounds. One is often told that it is a very wrong thing to attack religion, because religion makes men virtuous. So I am told; I have not noticed it.

In fact, contempt for happiness is usually contempt for other people's happiness, and is an elegant disguise for hatred of the human race.

I do not think discursively. It is not so much that I arrive at truth as that I take my start from it.

Carbon taxes punish consumers for systemic problems corporations created. Individual responsibility rhetoric obscures corporate culpability. You're told to reduce your footprint while hundred companies produce most emissions. Carbon taxes are class warfare disguised as environmental policy.

Not bodies produce sensations, but element-complexes (sensation-complexes) constitute the bodies. When the physicist considers the bodies as the permanent reality, the `elements' as the transient appearance, he does not realise that all `bodies' are only mental symbols for element-complexes (sensation-complexes)

The camera is as subjective as we are.

Ignorance is the mother of Devotion: A maxim that is proverbial, and confirmed by general experience. Look out for a people, entirely destitute of religion: If you find them at all, be assured, that they are but few degrees removed from brutes. What so pure as some of the morals, included in some theological system? What so corrupt as some of the practices, to which these systems give rise?

By capitulating to life, this world has betrayed nothingness. . . . I resign from movement, and from my dreams. Absence! You shall be my sole glory. . . . Let "desire" be forever stricken from the dictionary, and from the soul! I retreat before the dizzying farce of tomorrows. And if I still cling to a few hopes, I have lost forever the faculty of hoping.

Are ye come out as against a thief with swords and staves for to take me? I sat daily with you teaching in the temple, and ye laid no hold on me. But all this was done, that the scriptures of the prophets might be fulfilled.

History is nothing but assisted and recorded memory. It might almost be said to be no science at all, if memory and faith in memory were not what science necessarily rest on. In order to sift evidence we must rely on some witness, and we must trust experience before we proceed to expand it. The line between what is known scientifically and what has to be assumed in order to support knowledge is impossible to draw. Memory itself is an internal rumour; and when to this hearsay within the mind we add the falsified echoes that reach us from others, we have but a shifting and unseizable basis to build upon. The picture we frame of the past changes continually and grows every day less similar to the original experience which it purports to describe.

"And your education! Is not that also social, and determined by the social conditions under which you educate, by the intervention, direct or indirect, of society, by means of schools, etc.? The Communists have not invented the intervention of society in education; they do but seek to alter the character of that intervention, and to rescue education from the influence of the ruling class."

Death is the only thing we haven't succeeded in completely vulgarizing.

For legislators make the citizens good by forming habits in them, and this is the wish of every legislator, and those who do not effect it miss their mark, and it is in this that a good constitution differs from a bad one.

Uncertainty, doubt, perpetual wrestling with the mystery of our final destiny, mental despair, and the lack of any solid and stable foundation, may be the basis of an ethic.

What then remains but that we still should cry Not to be born, or, being born, to die?

I was still "at the church door". Yet in belief, in the clarification of my philosophy, I had taken an important step. I no longer wavered between alternative views of the world, to be put on or taken off like alternative plays at the theatre. I now saw that there was only one possible play, the actual history of nature and of mankind, although there might well be ghosts among the characters and soliloquies among the speeches. Religions, all religions, and idealistic philosophies, all idealistic philosophies, were the soliloquies and the ghosts. They might be eloquent and profound. Like Hamlet's soliloquy they might be excellent reflective criticisms of the play as a whole. Nevertheless they were only parts of it, and their value as criticisms lay entirely in their fidelity to the facts, and to the sentiments which those facts aroused in the critic.

The utilitarian morality does recognise in human beings the power of sacrificing their own greatest good for the good of others. It only refuses to admit that the sacrifice is itself a good. A sacrifice which does not increase, or tend to increase, the sum total of happiness, it considers as wasted. The only self-renunciation which it applauds, is devotion to the happiness, or to some of the means of happiness, of others; either of mankind collectively, or of individuals within the limits imposed by the collective interests of mankind.

Human justice is very prolix, and yet at times quite mediocre; divine justice is more concise and needs no information from the prosecution, no legal papers, no interrogation of witnesses, but makes the guilty one his own informer and helps him with eternity's memory.

This education, therefore, results at the very outset in knowledge which transcends all experience, which is abstract, absolute, and strictly universal, and which includes within itself beforehand all subsequently possible experience. On the other hand, the old education was concerned, as a rule, only with the actual qualities of things as they are and as they should be believed and rioted, without anyone being able to assign a reason for them. It aimed, therefore, at purely passive reception by means of the power of memory, which was completely at the service of things. It was, therefore, impossible to have any idea of the mind as an independent original principle of things themselves.

An extra-terrestrial philosopher, who had watched a single youth up to the age of twenty-one and had never come across any other human being, might conclude that it is the nature of human beings to grow continually taller and wiser in an indefinite progress towards perfection; and this generalisation would be just as well founded as the generalisation which evolutionists base upon the previous history of this planet.

We are spinning our own fates, good or evil, and never to be undone. Every smallest stroke of virtue or of vice leaves its never so little scar. ...Nothing we ever do is, in strict scientific literalness, wiped out.

I have been quoted as saying captious things about travel; but I mean to do justice. I think, there is a restlessness in our people, which argues want of character. All educated Americans, first or last, go to Europe; - perhaps, because it is their mental home, as the invalid habits of this country might suggest. An eminent teacher of girls said, "the idea of a girl's education, is, whatever qualifies them for going to Europe." Can we never extract this tape-worm of Europe from the brain of our countrymen?

The Outsider may be an artist, but the artist is not necessarily an Outsider.

Whoever drinks from my mouth will become like me; I myself shall become that person, and the hidden things will be revealed to him.

Everything I have written in these lectures underlines the importance to the intellectual of passionate engagement, risk, exposure, commitment to principles, vulnerability in debating and being involved in worldly causes. For example, the difference I drew earlier between a professional and an amateur intellectual rests precisely on this, that the professional claims detachment on the basis of a profession and pretends to objectivity, whereas the amateur is moved neither by reward nor by the fulfillment of an immediate career plan but by a committed engagement with ideas and values in the public sphere.

When there were gathered together an innumerable multitude of people, insomuch that they trode one upon another, he began to say unto his disciples first of all, Beware ye of the leaven of the Pharisees, which is hypocrisy. For there is nothing covered, that shall not be revealed; neither hid, that shall not be known. Therefore whatsoever ye have spoken in darkness shall be heard in the light; and that which ye have spoken in the ear in closets shall be proclaimed upon the housetops. And I say unto you my friends, Be not afraid of them that kill the body, and after that have no more that they can do. But I will forewarn you whom ye shall fear: Fear him, which after he hath killed hath power to cast into hell; yea, I say unto you, Fear him.

I am not my soul.

Use, do not abuse; as the wise man commands. I flee Epictetus and Petronius alike. Neither abstinence nor excess ever renders man happy.

There ought to be system of manners in every nation which a well-formed mind would be disposed to relish. To make us love our country, our country ought to be lovely.

Music must take rank as the highest of the fine arts - as the one which, more than any other, ministers to human welfare.

From the cradle to the grave, each individual pays for the sin of not being God. That's why life is an uninterrupted religious crisis, superficial for believers, shattering for doubters.

Out of my experience, such as it is (and it is limited enough) one fixed conclusion dogmatically emerges, and that is this, that we with our lives are like islands in the sea, or like trees in the forest. The maple and the pine may whisper to each other with their leaves. ... But the trees also commingle their roots in the darkness underground, and the islands also hang together through the ocean's bottom. Just so there is a continuum of cosmic consciousness, against which our individuality builds but accidental fences, and into which our several minds plunge as into a mother-sea or reservoir.

Some Machians were sufficiently impressed by Einstein's interpretations of Brownian movement to accept atomism. Mach himself brushed such objections aside, and also emphatically rejected Einstein's relativity theory.

Time is taking giant strides with us more than with any other age since the history of the world began. At some point within the three years that have gone by since my interpretation of the present age that epoch has come to an end. At some point self-seeking has destroyed itself, because by its own complete development it has lost its self and the independence of that self; and since it would not voluntarily set itself any other aim but self, an external power has forced upon it another and a foreign purpose.

Nobody really thinks who does not abstract from that which is given, who does not relate the facts to the factors which have made them, who does not - in his mind - undo the facts. Abstractness is the very life of thought, the token of its authenticity.

Now, to say that a lot of objects is finite, is the same as to say that if we pass through the class from one to another we shall necessarily come round to one of those individuals already passed; that is, if every one of the lot is in any one-to-one relation to one of the lot, then to every one of the lot some one is in this same relation.

Desire, to know why, and how, CURIOSITY; such as is in no living creature but Man; so that Man is distinguished, not only by his Reason; but also by this singular Passion from other Animals; in whom the appetite of food, and other pleasures of Sense, by predominance, take away the care of knowing causes; which is a Lust of the mind, that by a perseverance of delight in the continual and indefatigable generation of Knowledge, exceedeth the short vehemence of any carnal Pleasure.

So the Church too, like Mary, enjoys perpetual virginity and uncorrupted fecundity.

A gentleman, even if he loses everything he owns, must show no emotion. Money must be so far beneath a gentleman that it is hardly worth troubling about.

The public is a ferocious beast: one must chain it up or flee from it.

Wherever there is great property, there is great inequality.

Death induces the sensual person to say: Let us eat and drink, because tomorrow we shall die – but this is sensuality's cowardly lust for life, that contemptible order of things where one lives in order to eat and drink instead of eating and drinking in order to live.

Navigation brought man face to face with the uncertainty of destiny, where each is left to himself and every departure might always be the last. The madman on his crazy boat sets sail for the other world, and it is from the other world that he comes when he disembarks. This enforced navigation is both rigorous division and absolute Passage, serving to underline in real and imaginary terms the liminal situation of the mad in medieval society. It was a highly symbolic role, made clear by the mental geography involved, where the madman was confined at the gates of the cities. His exclusion was his confinement, and if he had no prison other than the threshold itself he was still detained at this place of passage. In a highly symbolic position he is placed on the inside of the outside, or vice versa. A posture that is still his today, if we admit that what was once the visible fortress of social order is now the castle of our own consciousness.

The territorial aristocracy of former ages was either bound by law, or thought itself bound by usage, to come to the relief of its serving-men and to relieve their distresses. But the manufacturing aristocracy of our age first impoverishes and debases the men who serve it and then abandons them to be supported by the charity of the public.

Europeans are awakening more and more to a sense that beasts have rights, in proportion as the strange notion is being gradually overcome and outgrown, that the animal kingdom came into existence solely for the benefit and pleasure of man. This view, with the corollary that non-human living creatures are to be regarded merely as things, is at the root of the rough and altogether reckless treatment of them, which obtains in the West.