The student of development finds, not only that the chick commences its existence as an egg, primarily identical, in all essential respects, with that of the Dog, but that the yelk of this egg undergoes division-that the primitive groove arises, and that the contiguous parts of the germ are fashioned, by precisely similar methods into a young chick, which, at one stage of its existence, is so like the nascent Dog, that ordinary inspection would hardly distinguish the two.

If you're certain, you're certainly wrong, because nothing deserves certainty.

Life is like riding a bicycle. To keep your balance you must keep moving.

Frazer is much more savage than most of his savages, for they are not as far removed from the understanding of spiritual matter as a twentieth-century Englishman. His explanations of primitive practices are much cruder than the meaning of these practices themselves.

I would say here something that was heard from an ecclesiastic of the most eminent degree [probably Caesar Baronius]: "The intention of the Holy Ghost is to teach us how one goes to heaven, not how heaven goes.

In early times, the great majority of the male sex were slaves, as well as the whole of the female. And many ages elapsed, some of them ages of high cultivation, before any thinker was bold enough to question the rightfulness, and the absolute social necessity, either of the one slavery or of the other.

The history of the world is but the biography of great men.

We were laboring under a dropsical fulness of circulating medium. Nearly all of it is now called in by the banks, who have the regulation of the safety-valves of our fortunes, and who condense and explode them at their will. Lands in this State cannot now be sold for a year's rent; and unless our Legislature have wisdom enough to effect a remedy by a gradual diminution only of the medium, there will be a general revolution of property in this state.

Is it conceivable to adhere to a religion founded by someone else?

Human social institutions can effect the course of human evolution. Just as climate-change, food supply, predators, and other natural forces of selection have molded our nature, so too can our culture.

The best way to describe anyone is to give an example of the kind of thing he would do.

Conduct, practice, is the proof of doctrine, theory. "If any man will do His will - the will of Him that sent me," said Jesus, "he shall know of the doctrine, whether it be of God or whether I speak of myself" (John vii. 17); and there is a well known saying of Pascal: "Begin by taking holy water and you will end by becoming a believer." And pursuing a similar train of thought, Johann Jakob Moser, the pietist, was of the opinion that no atheist or naturalist had the right to regard the Christian religion as void of truth so long as he had not put it to the proof by keeping its precepts and commandments.

Great also are the souls of the defenders-men who know that, as long as the path to death lies open, the blockade is not complete, men who breathe their last in the arms of liberty.

To fear love is to fear life, and those who fear life are already three parts dead.

Nobody ever saw a dog make a fair and deliberate exchange of one bone for another with another dog.

The product of mental labor - science - always stands far below its value, because the labor-time necessary to reproduce it has no relation at all to the labor-time required for its original production.

No carelessness in your actions. No confusion in your words. No imprecision in your thoughts. (Hays translation) Be not careless in deeds, nor confused in words, nor rambling in thought.

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.

A man full of warm, speculative benevolence may wish his society otherwise constituted than he finds it, but a good patriot and a true politician always considers how he shall make the most of the existing materials of his country. A disposition to preserve and an ability to improve, taken together, would be my standard of a statesman. Everything else is vulgar in the conception, perilous in the execution.

Every intellectual effort sets us apart from the commonplace, and leads us by hidden and difficult paths to secluded spots where we find ourselves amid unaccustomed thoughts.

The souls of emperors and cobblers are cast in the same mold...The same reason that makes us wrangle with a neighbor creates a war betwixt princes.

It is easy to see that the existing generation are conspiring with a beneficence, which, in its working for coming generations, sacrifices the passing one, which infatuates the most selfish men to act against their private interest for the public welfare. We build railroads, we know not for what or for whom; but one thing is certain, that we who build will receive the very smallest share of benefit. Benefit will accrue; they are essential to the country, but that will be felt not until we are no longer countrymen. We do the like in all matters: - 'Man's heart the Almighty to the Future setBy secret and inviolable springs.'

The unhampered market economy is not a system which would seem commendable from the standpoint of the selfish group interests of the entrepreneurs and capitalists. It is not the particular interests of a group or of individual persons that require the market economy, but regard for the common welfare. It is not true that the advocates of the free-market economy are defenders of the selfish interests of the rich. The particular interests of the entrepreneurs and capitalists also demand interventionism to protect them against the competition of more efficient and active men. The free development of the market economy is to be recommended, not in the interest of the rich, but in the interest of the masses of the people.

American life is a powerful solvent. As it stamps the immigrant, almost before he can speak English, with an unmistakable muscular tension, cheery self-confidence and habitual challenge in the voice and eyes, so it seems to neutralize every intellectual element, however tough and alien it may be, and to fuse it in the native good-will, complacency, thoughtlessness, and optimism.

While there may exist no more than the normal extent of disagreement about the meaning of particular terms or theses contained in these works, there is a startling degree of divergence about the central view, the basic political attitude of Machiavelli.

A regret understood by no one: the regret to be a pessimist. It's not easy to be on the wrong foot with life

The result of your fifty or sixty years of religious reading in the four words: 'Be just and good,' is that in which all our enquiries must end.

Most of the texts... preserved from this period come from writers... either... affiliated with the aristocratic party, or... distrustful of democratic or radically democratic institutions.

I was taught in the sixth grade that we had a standing army of just over a hundred thousand men and that the generals had nothing to say about what was done in Washington. I was taught to be proud of that and to pity Europe for having more than a million men under arms and spending all their money on airplanes and tanks. I simply never unlearned junior civics. I still believe in it. I got a very good grade.

We were ensnared by the wisdom of the serpent; we are set free by the foolishness of God.

The most immediate result of this unbalanced specialisation has been that to-day, when there are more "scientists" than ever, there are much less "cultured" men than, for example, about 1750. And the worst is that with these turnspits of science not even the real progress of science itself is assured. For science needs from time to time, as a necessary regulator of its own advance, a labour of reconstitution, and, as I have said, this demands an effort towards unification, which grows more and more difficult, involving, as it does, ever-vaster regions of the world of knowledge. Newton was able to found his system of physics without knowing much philosophy, but Einstein needed to saturate himself with Kant and Mach before he could reach his own keen synthesis. Kant and Mach - the names are mere symbols of the enormous mass of philosophic and psychological thought which has influenced Einstein.

I shall need only myself to be happy.

The bible belt is oral territory and therefore despised by the literati.

We are born believing. A man bears beliefs as a tree bears apples.

He [the child] does not despise real woods because he has read of enchanted woods: the reading makes all real woods a little enchanted.

The goodness and greatness of a man do not justify us in accepting a belief upon the warrant of his authority, unless there are reasonable grounds for supposing that he knew the truth of what he was saying. And there can be no grounds for supposing that a man knows that which we, without ceasing to be men, could not be supposed to verify.

The sentiment of reality can indeed attach itself so strongly to our object of belief that our whole life is polarized through and through, so to speak, by its sense of the existence of the thing believed in, and yet that thing, for the purpose of definite description, can hardly be said to be present to our mind at all.

Dumb creatures have not human feelings, but have certain impulses which resemble them: for if it were not so, if they could feel love and hate, they would likewise be capable of friendship and enmity, of disagreement and agreement. Some traces of these qualities exist even in them, though properly all of them, whether good or bad, belong to the human breast alone.

One crime has to be concealed by another.

However, what is really required to defend 'the West' against the sudden rise of these barbaric and elemental forces is the strengthening, to an extent perhaps still unknown to Western man, of a heroic vision of life. Apart from the military-technical apparatus the world of the 'Westerners' has at its disposal only a limp and shapeless substance - and the cult of the skin, the myth of 'safety' and of 'war on war', and the ideal of the long, comfortable guaranteed, 'democratic' existence, which is preferred to the ideal of the fulfilment which can be grasped only on the frontiers between life and death in the meeting of the essence of living with the extreme of danger.

If you punish a child for being naughty, and reward him for being good, he will do right merely for the sake of the reward; and when he goes out into the world and finds that goodness is not always rewarded, nor wickedness always punished, he will grow into a man who only thinks about how he may get on in the world, and does right or wrong according as he finds either of advantage to himself.

An evil may be real, tho' its cause has no relation to us: It may be real, without being peculiar: It may be real, without shewing itself to others: It may be real, without being constant: And it may be real, without falling under the general rules. Such evils as these will not fail to render us miserable, tho' they have little tendency to diminish pride: And perhaps the most real and the most solid evils of life will be found of this nature.

It is better to fight with a few good men against all the wicked, than with many wicked men against a few good men.

Rationality requires a complete knowledge and anticipation of the consequences that will follow on each choice. In fact, knowledge of consequences is always fragmentary.

One never goes so far as when one doesn't know where one is going.

Far less import than your belief of whether god exists is what you think your belief entails. Does it direct your behaviour by rules and commandments that are set out before you or does it require you to think them through yourself? Does it require you to try to make sense of the world, or does it give up on sense itself? And I think these are the crucial distinctions. Not whether you add belief in a god to them.

"What do you do from morning to night?" "I endure myself."

The activity of to-day and the assurance of to-morrow.