I shall assume that your silence gives consent.

Neither a man nor a crowd nor a nation can be trusted to act humanely or to think sanely under the influence of a great fear.

Everyday we act in ways that reflect our ethical judgements.

An imaginary perfection is automatically at the same level as I who imagine it - neither higher nor lower.

The imagination is always restless and suggests a variety of thoughts, and the will, reason being laid aside, is ready for every extravagant project; and in this State, he that goes farthest out of the way, is thought fittest to lead, and is sure of most followers: And when Fashion hath once Established, what Folly or craft began, Custom makes it Sacred, and 'twill be thought impudence or madness, to contradict or question it. He that will impartially survey the Nations of the World, will find so much of the Governments, Religion, and Manners brought in and continued amongst them by these means, that they will have but little Reverence for the Practices which are in use and credit amongst Men.

Every way of classifying a thing is but a way of handling it for some particular purpose.

If children are a joy for the well-to-do, they are a torment for seven-eights of all civlizees, who cannot afford to maintain and educate them.

The major and almost only theme of all my work is the struggle of man with "God": the unyielding, inextinguishable struggle of the naked worm called "man" against the terrifying power and darkness of the forces within him and around him.

Every commodity is compelled to chose some other commodity for its equivalent.

If we want a theory explaining how people play billiards, we do not want a theory of perfect billiard balls; we want a theory of what heuristics a human billiard player uses in order to plan and make a (often not quite accurate) shot. These heuristics and actions do not involve solving the differential equations of the billiard board; they involve rules of thumb and it is these practice guides to action we are trying to discover in order to explain the behavior.

Death is not an event in life: we do not live to experience death. If we take eternity to mean not infinite temporal duration but timelessness, then eternal life belongs to those who live in the present. Our life has no end in just the way in which our visual field has no limits.

In skating over thin ice our safety is our speed.

And wonderful it is to see how the Ideal or Soul, place it in what ugliest Body you may, will irradiate said Body with its own nobleness; will gradually, incessantly, mould, modify, new-form or reform said ugliest Body, and make it at last beautiful, and to a certain degree divine!

It looks to me to be narrow and pedantic to apply the ordinary ideas of criminal justice to this great public contest. I do not know the method of drawing up an indictment against a whole people.

Why dost thou not retire like a guest sated with the banquet of life, and with calm mind embrace, thou fool, a rest that knows no care?

Burke said with a depth that it is impossible to admire enough that art is man's nature: yes, undoubtedly, man with all his affections, all his knowledge, all his arts, is truly the man of nature, and the weaver's web is as natural as the spider's.

Antagoras the poet was boiling a conger, and Antigonus, coming behind him as he was stirring his skillet, said, "Do you think, Antagoras, that Homer boiled congers when he wrote the deeds of Agamemnon?" Antagoras replied, "Do you think, O king, that Agamemnon, when he did such exploits, was a peeping in his army to see who boiled congers?"

Imagine that nature is saying to us: "Those things of which you complain are the same for all. I cannot give anything easier to any man, but whoever wishes will make things easier for himself." In what way? By equanimity. You must suffer pain, and thirst, and hunger, and old age too, if a longer stay among men shall be granted you; you must be sick, and you must suffer loss and death.

With men this is impossible; but with God all things are possible.

"What on earth prompted you to take a hand in this?""I don't know. My... my code of morals, perhaps.""Your code of morals. What code, if I may ask?" "Comprehension."

Bereavement is a darkness impenetrable to the imagination of the unbereaved.

When we have no further desire to show ourselves, we take refuge in music, the Providence of the abulic.

Every human being is the natural guardian of his own importance.

Their minds befogged by fashionable nonsense about globalisation, western leaders believe liberal democracy is spreading unstoppably. The reality is continuing political diversity. Republics, empires, liberal and illiberal democracies, and a wide variety of authoritarian regimes will be with us for the foreseeable future. Globalisation is nothing more than the industrialisation of the planet, and increasing resource nationalism is an integral part of the process. (So is accelerating climate change, but that's another story.) As industrialisation spreads, countries that control natural resources use these resources to advance their strategic objectives.

Ritual practices ensure that we treat not only other people but also things in beautiful ways, that there is an affinity between us and other people as well as things.

My conduct must be the best proof, the moral proof, of my supreme desire; and if I do not end by convincing myself, within the bounds of the ultimate and irremediable uncertainty of the truth of what I hope for, it is because my conduct is not sufficiently pure. Virtue, therefore, is not based upon dogma, but dogma upon virtue, and it is not faith that creates martyrs but martyrs who create faith. There is no security or repose - so far as security and repose are obtainable in this life, so essentially insecure and unreposeful - save in conduct that is passionately good.

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

Do not most of us resemble that old general of ninety who, having come upon some young officers debauching some girls, said to them angrily: "Gentlemen, is that the example I give you?" "Character"

On the dust of our heroic ancestors we too sit ballot-boxing, saying to one another, It is well, it is well! By inheritance of their noble struggles, we have been permitted to sit slothful so long. By noble toil, not by shallow laughter and vain talk, they made this English Existence from a savage forest into an arable inhabitable field for us; and we, idly dreaming it would grow spontaneous crops forever,-find it now in too questionable a state.

Man has an invincible inclination to allow himself to be deceived and is, as it were, enchanted with happiness when the rhapsodist tells him epic fables as if they were true, or when the actor in the theater acts more royally than any real king. So long as it is able to deceive without injuring, that master of deception, the intellect, is free; it is released from its former slavery and celebrates its Saturnalia. It is never more luxuriant, richer, prouder, more clever and more daring.

A new development began for relativity theory after 1925 with its absorption into quantum physics. The first great success was scored by Dirac's quantum mechanical equations of the electron, which introduced a new sort of quantities, the spinors, besides the vectors and tensors into our physical theories. ...But difficulties of the gravest kind turned up when one passed from one electron or photon to the interaction among an indeterminate number of such particles. In spite of several advances a final solution of this problem is not yet in sight and may well require a deep modification of the foundation of quantum mechanics, such as would account in the same basic manner for the elementary electric charge e as relativity theory and our present quantum mechanics account for c and h.

Where any answer is possible, all answers are meaningless.

I am as firmly convinced that religions do harm as I am that they are untrue.

Some of the wisest of men have in consequence of this called anger a short madness: for it is equally devoid of self control, regardless of decorum, forgetful of kinship, obstinately engrossed in whatever it begins to do, deaf to reason and advice, excited by trifling causes, awkward at perceiving what is true and just, and very like a falling rock which breaks itself to pieces upon the very thing which it crushes.

No nation keeps its word. A nation is a big, blind worm, following what? Fate perhaps. A nation has no honour, it has no word to keep. ... Hitler is himself the nation. That incidentally is why Hitler always has to talk so loud, even in private conversation - because he is speaking with 78 million voices.

We must now turn to the question of how the existence of archetypes can be proved. Since archetypes are supposed to produce certain psychic forms, we must discuss how and where one can get hold of the material demonstrating these forms. The main source, then, is dreams, which have the advantage of being involuntary, spontaneous products of nature not falsified by any conscious purpose. By questioning the individual one can ascertain which of the motifs appearing in the dream are known to him... Consequently, we must look for motifs which could not possibly be known to the dreamer and yet behave functionally of the archetype known from historical sources.

You can put this another way by saying that while in other sciences the instruments you use are things external to yourself (things like microscopes and telescopes), the instrument through which you see God is your whole self. And if a man's self is not kept clean and bright, his glimpse of God will be blurred-like the Moon seen through a dirty telescope. That is why horrible nations have horrible religions: they have been looking at God through a dirty lens.

I am aware that the great Plato himself, and after him, a man posterior to him in date, though not in mind, I mean Iamblichus of Chalcis (who initiated us into other branches of philosophy, and also into this by means of his discourses), did both of them as far as hypothesis goes, take for granted the fact of a Creation and assumed the universe to have been, in a certain sense, the Work of Time, in order that the most important of the effects produced by this Power, may be reduced into a shape for examination.

I assert once again as a truth to which history as a whole bears witness that men may second their fortune, but cannot oppose it; that they may weave its warp, but cannot break it. Yet they should never give up, because there is always hope, though they know not the end and more towards it along roads which cross one another and as yet are unexplored; and since there is hope, they should not despair, no matter what fortune brings or in what travail they find themselves.

God judged it better to bring good out of evil than to suffer no evil to exist.

The finest workers in stone are not copper or steel tools, but the gentle touches of air and water working at their leisure with a liberal allowance of time.

I am showing my pupils details of an immense landscape which they cannot possibly know their way around.

As a human being it is just my nature to enjoy and share philosophy. I do this in the same way that some birds are eagles and some doves, some flowers lilies and some roses.

Power, like vanity, is insatiable. Nothing short of omnipotence could satisfy it completely. And as it is especially the vice of energetic men, the causal efficacy of love of power is out of all proportion to its frequency. It is, indeed, by far the strongest motive in the lives of important men. Love of power is greatly increased by the experience of power, and this applies to petty power as well as to that of potentates.