Thus the radii of all education run together into one center which is called personality.

Radical black feminists have never confined their vision to just the emancipation of black women or women in general, or all black people for that matter. Rather, they are the theorists and proponents of a radical humanism committed to liberating humanity and reconstructing social relations across the board. When bell hooks says "Feminism is for everybody," she is echoing what has always been a basic assumption of black feminists. We are not talking about identity politics but a constantly developing often contested, revolutionary conversation about how all of us might envision and remake the world.

Of faith and morals, one cannot speak honestly for long without hurting feelings. Therefore, most people speak dishonestly of the most important subjects. Many recent philosophers prefer not to speak of them at all. But in some situations honesty is incompatible with silence.

Solicitation and effort or conation belong properly to animate beings alone. When they are attributed to other things, they must be taken in a metaphorical sense; but a philosopher should abstain from metaphor.

By the rude bridge that arched the flood, Their flag to April's breeze unfurled, Here once the embattled farmers stood, And fired the shot heard round the world.

Human intuitions are systematically biased. Evolutionary psychology explains how our moral intuitions and the rationalisations they spawn have been shaped by millennia of natural selection to maximise the inclusive fitness of our genes, not to track the welfare of other sentient beings impartially conceived. Many human cultures have found nothing intuitively wrong with aggressive warfare, slavery, wife-beating, infanticide or female genital mutilation. Ultimately, folk morality is a doomed enterprise as hopeless as folk physics. A mature posthuman ethics, I'd argue, must be committed to the well-being of all sentient life; and mature posthuman technology offers the means to deliver that commitment.

It is not politics that can bring true liberty to the soul; that must be achieved, if at all, by philosophy;

As for silver, I never could see any degree of fire make it part with any of its three principles. ...But admitting, that some parts of the silver were driven away by the violence of the fire, what proof is there, that it was either the salt, the sulphur, or the mercury of the metal, and not rather a part of it homogeneous to what remained? for besides that the silver, that was left, seemed not sensibly altered, which probably would have appeared, had so much of any one of its principles been separated from it.

Night is falling: at dusk, you must have good eyesight to be able to tell the Good Lord from the Devil.

What strikes one here above all is the crudely empirical conception of profit derived from the outlook of the ordinary capitalist, which wholly contradicts the better esoteric understanding of Adam Smith.

The man with the clear head is the man who frees himself from those fantastic "ideas" and looks life in the face, realises that everything in it is problematic, and feels himself lost. As this is the simple truth - that to live is to feel oneself lost - he who accepts it has already begun to find himself, to be on firm ground. Instinctively, as do the shipwrecked, he will look round for something to which to cling, and that tragic, ruthless glance, absolutely sincere, because it is a question of his salvation, will cause him to bring order into the chaos of his life.

As Gandhi taught, freedom can be reclaimed only by refusing to cooperate with unjust, immoral laws. The fight for truth-employing the principles of civil disobedience, nonviolence, and noncooperation-is not just our right as free citizens of free societies. It is our duty as citizens of the earth.

God may not play dice but he enjoys a good round of Trivial Pursuit every now and again.

Marriage is like a cage; one sees the birds outside desperate to get in, and those inside equally desperate to get out.

On bourgeois ground ... change is impossible anyway even if it were desired. In fact, bourgeois interest would like to draw every other interest opposed to it into its own failure; so, in order to drain the new life, it makes its own agony apparently fundamental, apparently ontological. The futility of bourgeois existence is extended to be that of the human situation in general, of existence per se.

Courtiers don't take wagers against the king's skill.

If anything is certain, it is that I myself am not a Marxist

In actions of enthusiasm, this drawback appears: but in those lower activities, which have no higher aim than to make us more comfortable and more cowardly, in actions of cunning, actions that steal and lie, actions that divorce the speculative from the practical faculty, and put a ban on reason and sentiment, there is nothing else but drawback and negation.

Our experience hitherto justifies us in trusting that nature is the realization of the simplest that is mathematically conceivable. I am convinced that purely mathematical construction enables us to find those concepts and those lawlike connections between them that provide the key to the understanding of natural phenomena. Useful mathematical concepts may well be suggested by experience, but in no way can they be derived from it. Experience naturally remains the sole criterion of the usefulness of a mathematical construction for physics. But the actual creative principle lies in mathematics. Thus, in a certain sense, I take it to be true that pure thought can grasp the real, as the ancients had dreamed.

Corn is a necessary, silver is only a superfluity.

Affection requires a firmer foundation than sympathy, and few people have a principle of action sufficiently stable to produce rectitude of feeling; for in spite of all the arguments I have heard to justify deviations from duty, I am persuaded that even the most spontaneous sensations are more under the direction of principle than weak people are willing to allow.

The advance of liberalism, so-called, in Christianity, during the past fifty years, may fairly be called a victory of healthy-mindedness within the church over the morbidness with which the old hell-fire theology was more harmoniously related. We have now whole congregations whose preachers, far from magnifying our consciousness of sin, seem devoted rather to making little of it. They ignore, or even deny, eternal punishment, and insist on the dignity rather than on the depravity of man. They look at the continual preoccupation of the old-fashioned Christian with the salvation of his soul as something sickly and reprehensible rather than admirable; and a sanguine and 'muscular' attitude, which to our forefathers would have seemed purely heathen, has become in their eyes an ideal element of Christian character. I am not asking whether or not they are right, I am only pointing out the change.

There can be no revolution without widespread and passionate destruction, a destruction salutary and fruitful precisely because out of it, and by means of it alone, new worlds are born and arise.

There is endless merit in a man's knowing when to have done.

The fierce willingness to repudiate domination in a holistic manner is the starting point for progressive cultural revolution.

The order and connection of the thought is identical to with the order and connection of the things.

How abundantly do spiritual beings display the powers that belong to them! We look for them, but do not see them; we listen to, but do not hear them; yet they enter into all things, and there is nothing without them.

The ambassador of Russia and the grandees who accompanied him were so gorgeous that all London crowded to stare at them, and so filthy that nobody dared to touch them. They came to the court balls dropping pearls and vermin.

Therefore, on hearing His words let no one say either: "These are not Christ's words," or "These are not my words." On the contrary, if he knows that he is in the body of Christ, let him say: "These are both Christ's words and my words." Say nothing without Him, and He will say nothing without thee. We must not consider ourselves as strangers to Christ, or look upon ourselves as other than Himself.

Society is eliminating the prerogatives and privileges of feudal. aristocratic culture together with its content. The fact that the transcending truths of the fine arts, the aesthetics of life and thought, were accessible only to the few wealthy and educated was the fault of a repressive society. But this fault is not corrected by paperbacks, general education, long-playing records, and the abolition of formal dress in the theater and concert hall. The cultural privileges expressed the injustice of freedom, the contradiction between ideology and reality, the separation of intellectual from material productivity; but they also provided a protected realm in which the tabooed truths could survive in abstract integrity-remote from the society which suppressed them.

He was often, and much beyond reason, provoked by my failures in cases where success could not have been expected; but in the main his method was right, and it succeeded. I do not believe that any scientific teaching ever was more thorough, or better fitted for training the faculties, than the mode in which logic and political economy were taught to me by my father. Striving, even in an exaggerated degree, to call forth the activity of my faculties, by making me find out everything for myself, he gave his explanations not before, but after, I had felt the full force of the difficulties; and not only gave me an accurate knowledge of these two great subjects, as far as they were then understood, but made me a thinker on both.

Man's biological weakness is the condition of human culture.

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.

We Shall Naturally look round in vain the macrophysical world for acausal events, for the simple reason that we cannot imagine events that are connected non-causally and are capable of a non-causal explanation. But that does not mean that such events do not exist... The so-called "scientific view of the world" based on this can hardly be anything more than a psychologically biased partial view which misses out all those by no means unimportant aspects that cannot be grasped statistically.

Fashion is something barbarous, for it produces innovation without reason and imitation without benefit.

What is not supposed to be my concern! First and foremost, the Good Cause, then God's cause, the cause of mankind, of truth, of freedom, of humanity, of justice; further, the cause of my people, my prince, my fatherland; finally, even the cause of Mind, and a thousand other causes. Only my cause is never to be my concern. "Shame on the egoist who thinks only of himself!"

When the imagination sleeps, words are emptied of their meaning: a deaf population absent-mindedly registers the condemnation of a man. ... there is no other solution but to speak out and show the obscenity hidden under the verbal cloak.

The plea of anger or of drunkenness - as having placed the criminal for the moment beyond the control of his reason - relieves him from the charge of premeditated and malicious intent; but a rational legislation will rather provide more severe than milder punishment for such cases, particularly if such a state of mind is habitual with the accused; for a single unlawful act may well constitute an exception from an otherwise blameless life. But a person who pleads, "I habitually get so angry or so drunk as not to be any longer master of my senses!" confesses thereby that he changes himself into a beast on a fixed principle, and that he is, therefore, not fit to live among rational beings.

I know well what I am fleeing from but not what I am in search of.

You have demanded of me, Novatus, that I should write how anger may be soothed, and it appears to me that you are right in feeling especial fear of this passion, which is above all others hideous and wild: for the others have some alloy of peace and quiet, but this consists wholly in action and the impulse of grief, raging with an utterly inhuman lust for arms, blood and tortures, careless of itself provided it hurts another, rushing upon the very point of the sword, and greedy for revenge even when it drags the avenger to ruin with itself.

The mind is not a vessel that needs filling, but wood that needs igniting.

In youth it is the outward aspect of things that most engages us; while in age, thought or reflection is the predominating quality of the mind. Hence, youth is the time for poetry, and age is more inclined to philosophy. In practical affairs it is the same: a man shapes his resolutions in youth more by the impression that the outward world makes upon him; whereas, when he is old, it is thought that determines his actions.

Let men learn (as we have said above) the difference that exists between the idols of the human mind, and the ideas of the Divine mind. The former are mere arbitrary abstractions; the latter the true marks of the Creator on his creatures, as they are imprinted on, and defined in matter, by true and exquisite touches. Truth, therefore, and utility are here perfectly identical.

Natural Groups are best described, not by any definition which marks their boundaries, but by a 'Type' which marks their centre. The Type of any natural group is an example which possesses in a marked degree all the leading characters of the class.

The whole art of government consists in the art of being honest.

For several years I have referred to this, hitherto, rare and inaccessible work as the I-told-you-so-book, because it has often been implied that I have invented my explanations of Buddhism out of thin air, thus falsifying its authentic teachings... Yet, despite the occultist flavor of its title, The Secret Oral Teachings in the Tibetan Buddhist Sects is the most direct, no-nonsense, and down-to-earth explanation of Mahayana Buddhism which has thus far been written.