The particularity (Jeweiligkeit) of the places and their manifoldness are grounded in space, and the particularity of the time points is grounded in time. That basic characteristic of the thing, that essential determination of the thingness of the thing to be this one (je dieses), is grounded in the essence of space and time. Our question "What is a thing?" includes, therefore, the questions "What is space?" and "What is time?" It is customary The particularity (Jeweiligkeit) os the places.

Social and economic inequalities, for example inequalities of wealth and authority, are just only if they result in compensating benefits for everyone, and in particular for the least advantaged members of society.

The really good music, whether of the East or of the West, cannot be analyzed.

This letter, if judged by the novelty and profundity of ideas it contains, is perhaps the most substantial piece of writing in the whole literature of mankind.

The supreme task of the physicist is to arrive at those universal elementary laws from which the cosmos can be built up by pure deduction. There is no logical path to these laws; only intuition, resting on sympathetic understanding of experience, can reach them. In this methodological uncertainty, one might suppose that there were any number of possible systems of theoretical physics all equally well justified; and this opinion is no doubt correct, theoretically. But the development of physics has shown that at any given moment, out of all conceivable constructions, a single one has always proved itself decidedly superior to all the rest.

It cannot but happen that those individuals whose functions are most out of equilibrium with the modified aggregate of external forces, will be those to die; and that those will survive whose functions happen to be most nearly in equilibrium with the modified aggregate of external forces. But this survival of the fittest, implies multiplication of the fittest. Out of the fittest thus multiplied, there will, as before, be an overthrowing of the moving equilibrium wherever it presents the least opposing force to the new incident force.

For consequentialists, of course, the imperative to imagine the consequences of living in a world in which everyone would act as you choose to act leads to the conclusion that some practices are utterly untenable, not because they are irrational, but because they inflict consequential damage that is unwanted. In both cases, I would suggest, a potential action is figured as hypothetically reciprocal: one's own act comes back in the imagined form of another's act; another might act on me as I would act on the other, and the consequences are unacceptable because of those damaging consequences.

We do not directly go about the execution of the purpose that thrills us, but shut our doors behind us, and ramble with prepared minds, as if the half were already done. Our resolution is taking root or hold on the earth then, as seeds first send a shoot downward, which is fed by their own albumen, ere they send one upwards to the light.

No one is able to rule unless he is also able to be ruled.

A wise man, who puts himself under the government of reason, will be able to receive an injury with calmness, and to treat the person who committed it with lenity; for he will rank injuries among the casual events of life, and will prudently reflect that he can no more stop the natural current of human passions, than he can curb the stormy winds.

If, at the limit, you can rule without crime, you cannot do so without injustices.

Think of something finite molded into the infinite, and you think of man.

In the United States, the majority undertakes to supply a multitude of ready-made opinions for the use of individuals, who are thus relieved from the necessity of forming opinions of their own.

Good wine is a necessity of life for me.

I am not virtuous. Our sons will be if we shed enough blood to give them the right to be.

The only thing that will redeem mankind is co-operation, and the first step towards co-operation lies in the hearts of individuals.

This remark provides the key to the problem, how much truth there is in solipsism. For what the solipsist means is quite correct; only it cannot be said, but makes itself manifest. The world is my world: this is manifest in the fact that the limits of language (of that language which alone I understand) mean the limits of my world.

Civilizations die from suicide, not by murder.

Nonviolence does not make sense without a commitment to equality. The reason why nonviolence requires a commitment to equality can best be understood by considering that in this world some lives are more clearly valued than others, and that this inequality implies that certain lives will be more tenaciously defended than others. If one opposes the violence done to human lives-or, indeed, to other living beings-this presumes that it is because those lives are valuable. Our opposition affirms those lives as valuable. If they were to be lost as a result of violence, that loss would be registered as a loss only because those lives were affirmed as having a living value, and that, in turn, means we regard those lives as worthy of grief.

A good prescription is still more profitable than an absolution.

What's interesting about the world today is that the fundamental division is... a... sociological one between people that have better educations, that live in big urban agglomerations, that then can then benefit from... a global economy, versus people who live in... smaller cities and towns, or in the countryside... with more traditional values. That division exists almost universally, in Turkey... Hungary... the United States, in Britain... It does reflect different economic opportunities, but more fundamentally... it reflects a... way of life, that in the urban case is... liberal and open, but in some cases... people would say a little... too open and too tolerant of... people that want to break traditional norms that are still maintained by... other parts of the population. So it's really that cultural fight... that's at the center of populism, related to,.. but certainly not fundamentally driven by economic inequality.

There is but one Temple in the World; and that is the Body of Man. Nothing is holier than this high form. Bending before men is a reverence done to this Revelation in the Flesh. We touch Heaven, when we lay our hand on a human body. Variant translation: There is but one temple in the Universe and that is the Body of Man.

The doors of heaven and hell are adjacent and identical.

Consider the Koran... this wretched book was sufficient to start a world-religion, to satisfy the metaphysical need of countless millions for twelve hundred years, to become the basis of their morality and of a remarkable contempt for death, and also to inspire them to bloody wars and the most extensive conquests. In this book we find the saddest and poorest form of theism. Much may be lost in translation, but I have not been able to discover in it one single idea of value.

It is a great mortification to the vanity of man, that his utmost art and industry can never equal the meanest of nature's productions, either for beauty or value. Art is only the under-workman, and is employed to give a few strokes of embellishment to those pieces, which come from the hand of the master.

No reason can be given for the nature of God, because that nature is the ground of all rationality.

No man is liberated from fear who dare not see his place in the world as it is; no man can achieve the greatness of which he is capable until he has allowed himself to see his own littleness.

It is difficult to set forth any of the greater ideas, except by the use of examples; for it would seem that each of us knows everything that he knows as if in a dream and then again, when he is as it were awake, knows nothing of it all.

The culture of a civilization is the art and literature through which it rises to consciousness of itself and defines its vision of the world.

Man is certainly crazy. He could not make a mite, and he makes gods by the dozen.

Whoever hasn't yet arrived at the clear realization that there might be a greatness existing entirely outside his own sphere and for which he might have absolutely no feeling; whoever hasn't at least felt obscure intimations concerning the approximate location of this greatness in the geography of the human spirit: that person either has no genius in his own sphere, or else he hasn't been educated to the level of the classic.

There is no formula for generating the authentic warmth of love. It cannot be copied. You cannot talk yourself into it or rouse it by straining at the emotions or by dedicating yourself solemnly to the service of mankind. Everyone has love, but it can only come out when he is convinced of the impossibility and the frustration of trying to love himself. This conviction will not come through condemnations, through hating oneself, through calling self love bad names in the universe. It comes only in the awareness that one has no self to love.

Many politicians of our time are in the habit of laying it down as a self-evident proposition, that no people ought to be free till they are fit to use their freedom. The maxim is worthy of the fool in the old story, who resolved not to go into the water till he had learned to swim. If men are to wait for liberty till they become wise and good in slavery, they may indeed have to wait forever.

Patriotism is an ephemeral motive that scarcely ever outlasts the particular threat to society that aroused it.

I tell you again that the recollection of the manner in which I saw the Queen of France in the year 1774 and the contrast between that brilliancy, Splendour, and beauty, with the prostrate Homage of a Nation to her, compared with the abominable Scene of 1789 which I was describing did draw Tears from me and wetted my Paper. These Tears came again into my Eyes almost as often as I lookd at the description. They may again. You do not believe this fact, or that these are my real feelings, but that the whole is affected, or as you express it, 'downright Foppery'. My friend, I tell you it is truth-and that it is true, and will be true, when you and I are no more, and will exist as long as men-with their Natural feelings exist.

What I see is teeming cohesion, contained dispersal.... For him, to sculpt is to take the fat off space.

He who dares not offend cannot be honest.

The true discovery of America by mankind came when those first hunting bands crossed over from Siberia 25,000 years ago. This, however, never seems to count. When people speak of the "discovery of America" they invariably mean its discovery by Europeans.

The middle sort of historians (of which the most part are) spoil all; they will chew our meat for us.

I know of nothing more terrible than the poor creatures who have learned too much. Instead of the sound powerful judgement which would probably have grown up if they had learned nothing, their thoughts creep timidly and hypnotically after words, principles and formulae, constantly by the same paths. What they have acquired is a spider's web of thoughts too weak to furnish sure supports, but complicated enough to provide confusion.

Men reject their prophets and slay them, but they love their martyrs and honor those they have slain.

Culture, when it loses its sacred sense, loses all sense. With the disappearance of the sacred, which imposed limits to the perfection which could be attained by the profane, arises one of the most dangerous illusions of our civilization-the illusion that there are no limits to the changes that human life can undergo, that society is 'in principle' an endlessly flexible thing, and that to deny this flexibility and this perfectibility is to deny man's total autonomy and thus to deny man himself.

Democracy does not contain any force which will check the constant tendency to put more and more on the public payroll. The state is like a hive of bees in which the drones display, multiply and starve the workers so the idlers will consume the food and the workers will perish.