In the more sophisticated versions of the critics of ideology - that developed by the Frankfurt School, for example - it is not just a question of seeing things (that is, social reality) as they 'really are," of throwing away the distorting spectacles of ideology; the main point is to see how the reality itself cannot reproduce itself without this so-called ideological mystification. The mask is not simply hiding the real state of things; the ideological distortion is written into its very essence... the moment we see it 'as it really is,' this being dissolves itself into nothingness or, more precisely, it changes into another kind of reality. That is why we must avoid simple metaphors of demasking, of throwing away the veils which are supposed to hide the naked reality.

The user of the electric light -- or a hammer, or a language, or a book -- is the content. As such, there is a total metamorphosis of the user by the interface. It is the metamorphosis that I consider the message.

If you are penitent, you love. And if you love you are of God. All things are atoned for, all things are saved by love. If I, a sinner even as you are, am tender with you and have pity on you, how much more will God have pity upon you. Love is such a priceless treasure that you can redeem the whole world by it, and cleanse not only your own sins but the sins of others.

When Bill Gates pours money into Africa for feeding the poor in Africa and preventing famine, he's pushing the failed Green Revolution, he's pushing chemicals, pushing GMOs, pushing patterns.

He who conquers his enemy with meekness, wins fame.

If you look at the graph of the growth of G.M.O.s, the growth of application of glyphosate and autism, it's literally a one-to-one correspondence. And you could make that graph for kidney failure, you could make that graph for diabetes, you could make that graph even for Alzheimer's.

It is no coincidence that the ABM Treaty was signed midway between the delinking of the U.S. dollar from the gold standard in 1971 and the first oil crisis in 1973. These were the years not only of monetary and economic crises but also of both the beginning of the destruction of the welfare state and the shift of the hegemony of economic production from the factory to more social and immaterial sectors. One might think of these various transformations as different faces of one common phenomenon, one grand social transformation.

For the whole Past, as I keep repeating, is the possession of the Present; the Past had always something true, and is a precious possession. In a different time, in a different place, it is always some other side of our common Human Nature that has been developing itself. The actual True is the sum of all these; not any one of them by itself constitutes what of Human Nature is hitherto developed. Better to know them all than misknow them. "To which of these Three Religions do you specially adhere?" inquires Meister of his Teacher. "To all the Three!" answers the other: "To all the Three; for they by their union first constitute the True Religion."

He thought human life a poor thing at best, after the freshness of youth and of unsatisfied curiosity had gone by. This was a topic on which he did not often speak, especially, it may be supposed, in the presence of young persons: but when he did, it was with an air of settled and profound conviction. He would sometimes say, that if life were made what it might be, by good government and good education, it would be worth having: but he never spoke with anything like enthusiasm even of that possibility.

Strong as it looks at the outset, State-agency perpetually disappoints every one. Puny as are its first stages, private efforts daily achieve results that astound the world.

To be honest, I was somewhat disappointed... It's had effects around the margins, of course, but they have mostly been minor. When I wrote it, I really thought the book would change the world. I know it sounds a little grand now, but at the time the sixties still existed for us. It looked as if real changes were possible, and I let myself believe that this would be one of them. All you have to do is walk around the corner to McDonald's to see how successful I have been.

Our great democracies still tend to think that a stupid man is more likely to be honest than a clever man, and our politicians take advantage of this prejudice by pretending to be even more stupid than nature made them.

My basis is supported by the authority of the greatest moralist of modern times; for such, undoubtedly, J. J. Rousseau is,-that profound reader of the human heart, who drew his wisdom not from books, but from life, and intended his doctrine not for the professorial chair, but for humanity; he, the foe of all prejudice, the foster-child of nature, whom alone she endowed with the gift of being able to moralise without tediousness, because he hit the truth and stirred the heart.

Twenty-first-century society is no longer a disciplinary society, but rather an achievement society.

In all that architecture has of the great and eternally beautiful, it is completely a production of the religious spirit. From the ruins of Tentyra to St Peter's in Rome, all the monuments speak; the genius of architecture is really only at ease in temples. It is there that above caprice, fashion, pettiness, licence, and finally all the gnawing cares of talent, it works without discomfort for glory and immortality.

An event has happened, upon which it is difficult to speak, and impossible to be silent.

The Indian knew how to live without wants, to suffer without complaint, and to die singing.

The Son of man shall be betrayed into the hands of men: And they shall kill him, and the third day he shall be raised again.

In this choice of inheritance we have given to our frame of polity the image of a relation in blood, binding up the constitution of our country with our dearest domestic ties, adopting our fundamental laws into the bosom of our family affections, keeping inseparable and cherishing with the warmth of all their combined and mutually reflected charities our state, our hearths, our sepulchres, and our altars.

If we could sleep twenty-four hours a day, we would soon return to the primordial slime, the beatitude of that perfect torpor before Genesis-the dream of every consciousness sick of itself.

One does not discover the absurd without being tempted to write a manual of happiness. "What! — by such narrow ways — ?" There is but one world, however. Happiness and the absurd are two sons of the same earth. They are inseparable. It would be a mistake to say that happiness necessarily springs from the absurd discovery. It happens as well that the feeling of the absurd springs from happiness.

The strongest of all warriors are these two - Time and Patience.

My entire soul is a cry, and all my work the commentary on that cry.

Speech is human, silence is divine, yet also brutish and dead: therefore we must learn both arts.

But though much may be said to Excuse the Chymists when they write Darkly, and Ænigmatically, about the Preparation of their Elixir, and Some few other grand Arcana, the divulging of which they may upon Grounds Plausible enough esteem unfit; yet when they pretend to teach the General Principles of Natural Philosophers, this Equivocall Way of Writing is not to be endur'd. For in such Speculative Enquiries, where the naked Knowledge of the Truth is the thing Principally aim'd at, what does he teach me worth thanks that does not, if he can, make his Notion intelligible to me, but by Mystical Termes, and Ambiguous Phrases darkens what he should clear up; and makes me add the Trouble of guessing at the sence of what he Equivocally expresses, to that of examining the Truth of what he seems to deliver.

But in the end one needs more courage to live than to kill himself.

The creative imagination of the Hindus has conceived no loftier and holier character than Sita; the literature of the world has not produced a higher ideal of womanly love, womanly truth, and womanly devotion.

He who is infatuated with Man leaves persons out of account so far as that infatuation extends, and floats in an ideal, sacred interest. Man, you see, is not a person, but an ideal, a spook.

If there were no limits to human rationality administrative theory would be barren. It would consist of the single precept: Always select that alternative, among those available, which will lead to the most complete achievement of your goals.

It is by the Imperial Capital that contemporaries (and posterity, too) judge an Empire, and its magnificence impresses them mightily and leads them to judge the Emperor a great man and hero, even though it may all be based on robbery, and though the provinces of the Empire may be sunk in misery.

Pretend what we may, the whole man within us is at work when we form our philosophical opinions. Intellect, will, taste, and passion co-operate just as they do in practical affairs; and lucky it is if the passion be not something as petty as a love of personal conquest over the philosopher across the way.

A child might be overawed by a great city, but a civil engineer knows that he might demolish it and rebuild it himself. Husserl's philosophy has the same aim: to show us that, although we may have been thrust into this world without a 'by your leave,' we are mistaken to assume that it exists independently of us. It is true that reality exists apart from us; but what we mistake for the world is actually a world constituted by us, selected from an infinitely complex reality.

Danger reawakens the spirit.

To conceive the good, in fact, is not sufficient; it must be made to succeed among men. To accomplish this less pure paths must be followed.

I think we have reached a stage now where we need to find solutions to economic injustice in the same place and in the same ways that we find solutions to sustainability. Sustainability on environmental grounds and justice in terms of everyone having a place in the production and consumption system - these are two aspects of the same issue. They have been artificially separated and have to be put back again in the Western way of thinking.

I found there, on the central square (Václavské náměstí), a café that miraculously worked through this emergency. I remember they had wonderful strawberry cakes, and I was sitting there eating strawberry cakes and watching Russian tanks against demonstrators. It was perfect.

What we have is a device for producing sentences in response to sentences. But none of these sentences is at all connected to the real world. If one coupled two of these machines and let them play the Imitation Game with each other, then they would go on 'fooling' each other forever, even if the rest of the world disappeared! There is no more reason to regard the machine's talk of apples as referring to real world apples than there is to regard the ant's 'drawing' as referring to Winston Churchill.

For the first half of geological time our ancestors were bacteria. Most creatures still are bacteria, and each one of our trillions of cells is a colony of bacteria.

The wise and virtuous man is at all times willing that his own private interests should be sacrificed to the public interest of his own particular society--that the interests of this order of society be sacrificed to the greater interest of the state. He should therefore he equally willing that all those inferior interests should be sacrificed to the greater society of all sensible and intelligent beings.

Without consciousness the mind-body problem would be much less interesting. With consciousness it seems hopeless.

Men who prefer any load of infamy, however great, to any pressure of taxation, however light.

Live among men as if God beheld you; speak with God as if men were listening.

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.

Those who cannot find moral clarity are likely to settle for the far more dangerous simplicity, or purity, instead.