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.

He yawned. He had finished the day and he had also finished with his youth. Various well-bred moralities had already discreetly offered him their services: disillusioned epicureanism, smiling tolerance, resignation, common sense stoicism - all the aids whereby a man may savour, minute by minute, like a connoisseur, the failure of a life.

Hitch your wagon to a star.

Every great advance in science has issued from a new audacity of imagination.

I think that when friendship and perception of kinship ruled everything, no one killed any creature, because people thought the other animals were related to them.

There is rarely a creative man who does not have to pay a high price for the divine spark of his greatest gifts...the human element is frequently bled for the benefit of the creative element and to such an extent that it even brings out the bad qualities, as for instance, ruthless, naive egoism (so-called "auto-eroticism"), vanity, all kinds of vices-and all this in order to bring to the human I at least some life-strength, since otherwise it would perish of sheer inanition.

If someone asked us 'but is that true?' we might say "yes" to him; and if he demanded grounds we might say "I can't give you any grounds, but if you learn more you too will think the same."

What we principally thought of, was to alter people's opinions; to make them believe according to evidence, and know what was their real interest, which when they once knew, they would, we thought, by the instrument of opinion, enforce a regard to it upon one another. While fully recognizing the superior excellence of unselfish benevolence and love of justice, we did not expect the regeneration of mankind from any direct action on those sentiments, but from the effect of educated intellect, enlightening the selfish feelings. Although this last is prodigiously important as a means of improvement in the hands of those who are themselves impelled by nobler principles of action, I do not believe that any one of the survivors of the Benthamites or Utilitarians of that day, now relies mainly upon it for the general amendment of human conduct.

I define a Sign as anything which is so determined by something else, called its Object, and so determines an effect upon a person, which effect I call its Interpretant, that the latter is thereby mediately determined by the former.

From the poetry of Lord Byron they drew a system of ethics, compounded of misanthropy and voluptuousness, a system in which the two great commandments were, to hate your neighbour, and to love your neighbour's wife.

Let no man be ashamed to speak what he is not ashamed to think.

Third, consider the insistency of an idea. The insistency of a past idea with reference to the present is a quantity which is less, the further back that past idea is, and rises to infinity as the past idea is brought up into coincidence with the present.

The man who barely abstains from violating either the person, or the estate, or the reputation of his neighbours, has surely very little positive merit. He fulfils, however, all the rules of what is peculiarly called justice, and does every thing which his equals can with propriety force him to do, or which they can punish him for not doing. We may often fulfil all the rules of justice by sitting still and doing nothing.

Need and struggle are what excite and inspire us; our hour of triumph is what brings the void. Not the Jews of the captivity, but those of the days of Solomon's glory are those from whom the pessimistic utterances in our Bible come.

It is not your strength and your natural power that subjects all these people to you. Do not pretend then to rule them by force or to treat them with harshness. Satisfy their reasonable desires; alleviate their necessities; let your pleasure consist in being beneficent; advance them as much as you can, and you will act like the true king of desire.

When superstition is allowed to perform the task of old age in dulling the human temperament, we can say goodbye to all excellence in poetry, in painting, and in music.

At puberty, the elements of an unsuperstitious sexual morality ought to be taught. Boys and girls should be taught that nothing can justify sexual intercourse unless there is mutual inclination... Boys and girls should be taught respect for each other's liberty; they should be made to feel that nothing gives one human being rights over another, and that jealousy and possessiveness kill love. They should be taught that to bring another human being into the world is a very serious matter, only to be undertaken when the child will have a reasonable prospect of health, good surroundings, and parental care. But they should also be taught methods of birth control, so as to insure that children shall only come when they are wanted. Finally, they should be taught the dangers of venereal disease, and the methods of prevention and cure. The increase of human happiness to be expected from sex education on these lines is immeasurable.

The key to a Christian conception of studies is the realization that prayer consists of attention. It is the orientation of all the attention of which the soul is capable toward God. The quality of the attention counts for much in the quality of the prayer. Warmth of heart cannot make up for it.

The institution of religion exists only to keep mankind in order, and to make men merit the goodness of God by their virtue. Everything in a religion which does not tend towards this goal must be considered foreign or dangerous.

Self-conscious rejection of the absolute is the best way to resist God; thus illusion, the substance of life, is saved.

Plato had defined Man as an animal, biped and featherless, and was applauded. Diogenes plucked a fowl and brought it into the lecture-room with the words, "Behold Plato's man!"

There is no self-knowledge except historical self-knowledge. No one knows what he is if he doesn't know what his contemporaries are.

I am he that liveth, and was dead; and, behold, I am alive for evermore, Amen; and have the keys of hell and of death. Write the things which thou hast seen, and the things which are, and the things which shall be hereafter.

The only fence against the world is a thorough knowledge of it, into which a young gentleman should be enter'd by degrees, as he can bear it; and the earlier the better, so he be in safe and skillful hands to guide him.

For the philosophy which is so important in each of us is not a technical matter; it is our more or less dumb sense of what life honestly and deeply means. It is only partly got from books; it is our individual way of just seeing and feeling the total push and pressure of the cosmos. ...I have heard friends and colleagues try to popularize philosophy... but they soon grew dry, and then technical, and the results were only partially encouraging. So my enterprise is a bold one. The founder of pragmatism... gave... lectures... with that very word in its title,-flashes of brilliant light relieved against Cimmerian darkness! None of us... understood all that he said-yet here I stand making a very similar venture. ...There is... a curious fascination in hearing deep things talked about, even though neither we nor the disputants understand them. We get the problematic thrill, we feel the presence of the vastness.

There is a greatness in the lives of those who build up religious systems, a greatness in action, in idea and in self-subordination, embodied in instance after instance through centuries of growth. There is a greatness in the rebels who destroy such systems: they are the Titans who storm heaven, armed with passionate sincerity. It may be that the revolt is the mere assertion by youth of its right to its proper brilliance, to that final good of immediate joy. Philosophy may not neglect the multifariousness of the world - the fairies dance, and Christ is nailed to the cross.

Seeing therefore they are both [heat and pain] immediately perceived at the same time, and the fire affects you only with one simple, or uncompounded idea, it follows that this same simple idea is both the intense heat immediately perceived, and the pain; and consequently, that the intense heat immediately perceived, is nothing distinct from a particular sort of pain.

Lord Jesus Christ, the birds had nests, the foxes had dens, and you had no place where you could lay your head. You were homeless in the world-yet you yourself were a hiding place, the only place where the sinner could flee. And so even this very day you are a hiding place. When the sinner flees to you, hides himself with you, is hidden in you, he is eternally kept safe, since love hides a multitude of sins.

And here, facing this supreme religious sacrifice, we reach the summit of the tragedy, the very heart of it - the sacrifice of our own individual consciousness upon the alter of the perfected Human Consciousness, of the Divine Consciousness. But is there really a tragedy? ...if we could succeed in understanding and feeling that we were going to enrich Christ, should we hesitate for a moment in surrendering ourselves to Him? Would the stream that flows into the sea, and feels in the freshness of its waters the bitterness of the salt of the ocean, wish to flow back to its source? would it wish to return to the cloud which drew it life from the sea? is it not joy to feel itself absorbed?

I feel that the entire spiritual life consists in this: That we gradually turn from those things whose appearance is deceptive to those things that are real.

Communism differs from all previous movements in that it overturns the basis of all earlier relations of production and intercourse, and for the first time consciously treats all natural premises as the creatures of hitherto existing men, strips them of their natural character and subjugates them to the power of the united individuals. Its organisation is, therefore, essentially economic, the material production of the conditions of this unity; it turns existing conditions into conditions of unity. The reality, which communism is creating, is precisely the true basis for rendering it impossible that anything should exist independently of individuals, insofar as reality is only a product of the preceding intercourse of individuals themselves.

It is sad not to be loved, but it is much sadder not to be able to love.

In his Experiment in Autobiography (1934), H.G. Wells pointed out that ever since the beginning of life, most creatures have been 'up against it'. Their lives are a drama of struggle against the forces of nature. Yet nowadays you can say to a man: Yes, you earn a living, you support a family, you love and hate, but -- what do you do? His real interest may be in something else -- art, science, literature, philosophy. The bird is a creature of the air, the fish is a creature of the water, and man is a creature of the mind.

The Kantian philosophy left a gulf between thought and being, or between subject and object, which the Hegelian philosophy sought to bridge. The bridge was to be made by positing one universal structure of all being. Being was to be a process wherein a thing 'comprehends' or 'grasps' the various states of existence and draws them into the more or less enduring unity of its 'self,' thus actively constituting itself as 'the same' throughout all change. Everything, in other words, exists more or less as a 'subject.'

Nothing is so much to be feared as fear. Atheism may comparatively be popular with God himself.

Prosperity makes friends, adversity tries them.

Rome is the Great Beast of atheism and materialism, adoring nothing but itself. Israel is the Great Beast of religion. Neither one nor the other is likable. The Great Beast is always repulsive.

While Poe and the Symbolists were exploring the irrational in literature, Freud had begun to explore the resonant figure/ground double-plot of the conscious and unconscious.

The perception of beauty is a moral test.

Man must be free of it all, of his bad conscience and of the bad salvation from this conscience in order to become in truth the way. Now, he no longer promises others the fulfillment of his duties, but promises himself the fulfillment of man.

Man is as much a slave to his immediate surroundings now as he was when he lived in tree-huts. Give him the highest, the most exciting thoughts about man's place in the universe, the meaning of history; they can all be snuffed out in a moment if he wants his dinner, or feels irritated by a child squalling on a bus. He is bound by pettiness.

Tell me how you want to die, and I'll tell you who you are.

It seems to me that, in every culture, I come across a chapter headed Wisdom. And then I know exactly what is going to follow: Vanity of vanities, all is vanity.

We are but numbers, born to consume resources.

The behaviour of individuals is the tool with which the organisation achieves its targets.

The conscious mind allows itself to be trained like a parrot, but the unconscious does not - which is why St. Augustine thanked God for not making him responsible for his dreams.

Never find your delight in another's misfortune.

Since labour is motion, time is its natural measure.