The fake love of ressentiment man offers no real help, since for his perverted sense of values, evils like "sickness" and "poverty" have become goods.

Music directly represents the passion of the soul. If one listens to the wrong kind of music, he will become the wrong kind of person.

But this priviledge, is allayed by another; and that is, by the priviledge of Absurdity; to which no living creature is subject, but man only.

It is true that in the confessional it is the pastor who preaches; but the true preacher is still the secret-sharer in your inner being. The pastor can preach only in vague generalities; the preacher in your inner being is just the opposite; he speaks simply and solely about you, to you, and within you.

The texts about the future life fall into, since demonstrative scholars do not agree whether to take them in their apparent meaning or interpret them allegorically. Either is permissible. But it is inexcusable to deny the fact of a future life altogether.

Hegel ... destroyed the illusion of the subject's being-in-itself and showed that the subject is itself an aspect of social objectivity. ... However, ... we must ask this question: is this objectivity which we have shown to be a necessary condition and which subsumes abstract subjectivity in fact the higher factor? Does it not rather remain precisely what Hegel reproached it with being in his youth, namely pure externality, the coercive collective? Does not the retreat to this supposedly higher authority signify the regression of the subject, which had earlier won its freedom only with the greatest efforts, with infinite pains?

Art is not, as the metaphysicians say, the manifestation of some mysterious Idea of beauty or God; it is not, as the aesthetical physiologists say, [play or] a game in which one releases surplus energy, ...not the production of pleasing objects, and is above all, not pleasure itself, but it is the means of union among mankind, joining them in the same feelings, and necessary for the life and progress toward the good of the individual and of humanity.

It is the duty of the human understanding to understand that there are things which it cannot understand, and what those things are. Human understanding has vulgarly occupied itself with nothing but understanding, but if it would only take the trouble to understand itself at the same time it would simply have to posit the paradox.

Man is a sun and his senses are the planets.

That a man be willing, when others are so too, as farre-forth, as for Peace, and defence of himself he shall think it necessary, to lay down this right to all things; and be contented with so much liberty against other men, as he would allow other men against himself.

Our plans miscarry because they have no aim. When a man does not know what harbour he is making for, no wind is the right wind.

Do nothing, only keep agitating, debating; and things will destroy themselves.

Just as an enemy is more dangerous to a retreating army, so every trouble that fortune brings attacks us all the harder if we yield and turn our backs.

If I'm a cruel satirist at least I'm not a hyprocrite: I never judge what other people do. Neither a politician nor a priest, I never censor what others do. Neither a philospher nor a psychiatrist, I never bother trying to analyze or resolve my fears and neuroses.

"Although," said he [Cato], "all the world has fallen under one man's sway, although Caesar's legions guard the land, his fleets the sea, and Caesar's troops beset the city gates, yet Cato has a way of escape; with one single hand he will open a wide path to freedom. This sword, unstained and blameless even in civil war, shall at last do good and noble service: the freedom which it could not give to his country it shall give to Cato!

Unrighteous fortune seldom spares the highest worth; no one with safety can long front so frequent perils. Whom calamity oft passes by she finds at last.

The members of Christ, many though they be, are bound to one another by the ties of charity and peace under the one Head, who is our Saviour Himself, and form one man. Often their voice is heard in the Psalms as the voice of one man; the cry of one is as the cry of all, for all are one in One.

He who is not satisfied with a little, is satisfied with nothing.

One who is serious all day will never have a good time, while one who is frivolous all day will never establish a household.

Renaissance Italy became a kind of Hollywood collection of sets of antiquity, and the new visual antiquarianism of the Renaissance provided an avenue to power for men of any class.

Life is our dictionary.

Remember that it is not he who gives abuse or blows who affronts, but the view we take of these things as insulting. When, therefore, any one provokes you, be assured that it is your own opinion which provokes you.

Seek first the virtues of the mind; and other things either will come, or will not be wanted.

The great law of culture is: Let each become all that he was created capable of being.

I have been taught that the land should belong to those who till the soil. With all of his deep-seated sympathies with the Arabs, our comrade cannot possibly deny that the Jews in Palestine have tilled the soil. Tens of thousands of them, young and deeply devout idealists, have flocked to Palestine, there to till the soil under the most trying pioneer conditions. They have reclaimed wastelands and have turned them into fertile fields and blooming gardens. Now I do not say that therefore Jews are entitled to more rights than the Arabs, but for an ardent socialist to say that the Jews have no business in Palestine seems to me rather a strange kind of socialism.

At least two thirds of our miseries spring from human stupidity, human malice, and those great motivators and justifiers of malice and stupidity, idealism, dogmatism and proselytizing zeal on behalf of religious or political idols.

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.

The murder of one person is called unrighteous and incurs one death penalty. Following this argument, the murder of ten persons will be ten times as unrighteous and there should be ten death penalties; the murder of a hundred persons will be a hundred times as unrighteous and there should be a hundred death penalties. All the gentlemen of the world know that they should condemn these things, calling them unrighteous. But when it comes to the great unrighteousness of attacking states, they do not know that they should condemn it. On the contrary, they applaud it, calling it righteous.

Then what should we work for? Only this: proper understanding; unselfish action; truthful speech. A resolve to accept whatever happens as necessary and familiar, flowing like water from that same source and spring.

There is a sort of dead-alive, hackneyed people about, who are scarcely conscious of living except in the exercise of some conventional occupation. ... They have no curiosity; they cannot give themselves over to random provocations; they do not take pleasure in the exercise of their faculties for its own sake; and unless necessity lays about them with a stick, they will even stand still. It is no good speaking to such folk: they cannot be idle, their nature is not generous enough; and they pass those hours in a sort of coma, which are not dedicated to furious moiling in the gold-mill.

Don't get involved in partial problems, but always take flight to where there is a free view over the whole single great problem, even if this view is still not a clear one.

This is a fine saying of Plato: That he who is discoursing about men should look also at earthly things as if he viewed them from some higher place; should look at them... a mixture of all things and an orderly combination of contraries.

Here then we may learn the fallacy of the remark... that any particular state is weak, though fertile, populous, and well cultivated, merely because it wants money. It appears that the want of money can never injure any state within itself: For men and commodities are the real strength of any community. It is the simple manner of living which here hurts the public, by confining the gold and silver to few hands, and preventing its universal diffusion and circulation. On the contrary, industry and refinements of all kinds incorporate it with the whole state, however small its quantity may be: They digest it into every vein, so to speak; and make it enter into every transaction and contract.

Every legal constitution is the product of a revolution. In the history of classes, revolution is the act of political creation, while legislation is the political expression of the life of a society that has already come into being. Work for reform does not contain its own force independent from revolution. During every historic period, work for reforms is carried on only in the direction given to it by the impetus of the last revolution and continues as long as the impulsion from the last revolution continues to make itself felt. Or, to put it more concretely, in each historic period work for reforms is carried on only in the framework of the social form created by the last revolution. Here is the kernel of the problem.

You have the courage to tell the masses what no politician told them: you are inferior and all the improvements in your conditions which you simply take for granted you owe to the effort of men who are better than you. If this be arrogance, as some of your critics observed, it is still the truth that had to said in the age of the Welfare State.

Consider what effects that might conceivably have practical bearings you conceive the objects of your conception to have. Then, your conception of those effects is the whole of your conception of the object.

Amy Kofman: Have you read all the books in here?Derrida: No, only four of them. But I read those very, very carefully.

My own book Women, Race and Class was one of many that were published during that era, including, to name only a few, This Bridge Called My Back, edited by Gloria Anzaldúa and Cherrie Moraga, the work of bell hooks and Michelle Wallace, and the anthology All the Women Are White, All the Blacks Are Men, but Some of Us Are Brave: Black Women's Studies. So behind this concept of intersectionality is a rich history of struggle. A history of conversations among activists within movement formations, and with and among academics as well.

Though science makes no use for poetry, poetry is enriched by science. Poetry "takes up" the scientific vision and re-expresses its truths, but always in forms which compel us to look beyond them to the total object which is telling its own story and standing in its own rights. In this the poet and the philosopher are one. Using language as the lever, they lift thought above the levels where words perplex and retard its flight, and leave it, at last, standing face to face with the object which reveals itself.

Sabbath rest does not follow creation; it brings creation to completion.

Philosophy is not the owl of Minerva that takes flight after history has been realized in order to celebrate its happy ending; rather, philosophy is subjective proposition, desire, and praxis that are applied to the event.

Now we were standing close to the summit's rim, gazing out into the endless East.

No collection of facts is ever complete, because the Universe is without bounds. And no synthesis or interpretation is ever final, because there are always fresh facts to be found after the first collection has been provisionally arranged.

If it is not true, it is a good story.

If we admit the existence of the prophetic mission, by putting the idea of possibility, which is in fact ignorance, in place of certainty, and make miracles a proof of the truth of man who claims to be a prophet it becomes necessary that they should not be used by a person, who says that they can be performed by others than prophets, as the Mutakallimun do.

A man must be perfectly crazy who, where there is tolerable security, does not employ all the stock which he commands…

They say in the grave there is peace, and peace and the grave are one and the same.

To speak frankly, the family bond in the civilizee regime' causes fathers to desire the death of their children and children to desire the death of their fathers.

Commoners are weightless. But he was a royal bon vivant who, no matter what, always weighed 125 kilos. I would be very surprised if he didn't have a few pounds left.

Of all the ways whereby children are to be instructed, and their manners formed, the plainest, easiest, and most efficacious, is, to set before their eyes the examples of those things you would have them do, or avoid; which, when they are pointed out to them, in the practice of persons within their knowledge, with some reflections on their beauty and unbecomingness, are of more force to draw or deter their imitation, than any discourses which can be made to them.