Living, loving, being natural or sincere-all these are spontaneous forms of behavior: they happen "of themselves" like digesting food or growing hair. As soon as they are forced they acquire that unnatural, contrived, and phony atmosphere which everyone deplores-weak and scentless like forced flowers and tasteless like forced fruit. Life and love generate effort, but effort will not generate them. Faith-in life, in other people, and in oneself-is the attitude of allowing the spontaneous to be spontaneous, in its own way and in its own time.

The belief that torture is always wrong is a prejudice inherited from an obsolete philosophy. We need to shed the belief that human rights are violated when a terrorist is tortured. As Rawls and others have shown, basic freedoms must form a coherent whole. Self-evidently, there can be no right to attack basic human rights. Therefore, once the proper legal procedures are in place, torturing terrorists cannot violate their rights. In fact, in a truly liberal society, terrorists have an inalienable right to be tortured.This is what demonstrates the moral superiority of liberal societies over others, past and present. Other societies have degraded terrorists by subjecting them to lawless and unaccountable power. In the new world that is taking shape, terrorists, although they themselves degrade human rights by practising terrorism, will be afforded the full dignity of due legal process, even while being tortured.

Every philosophical problem, when it is subjected to the necessary analysis and justification, is found either to be not really philosophical at all, or else to be, in the sense in which we are using the word, logical.

I was assailed by memories of a life that wasn't mine anymore, but one in which I'd found the simplest and most lasting joys.

It will be easy for us once we receive the ball of yarn from Ariadne (love) and then go through all the mazes of the labyrinth (life) and kill the monster. But how many are there who plunge into life (the labyrinth) without taking that precaution?

We took the liberty to make some enquiries concerning the ground of their pretentions to make war upon nations who had done them no injury, and observed that we considered all mankind as our friends who had done us no wrong, nor had given us any provocation.

Dostoevsky once wrote: "If God did not exist, everything would be permitted"; and that, for existentialism, is the starting point. Everything is indeed permitted if God does not exist, and man is in consequence forlorn, for he cannot find anything to depend upon either within or outside himself. He discovers forthwith, that he is without excuse.

He once begged alms of a statue, and, when asked why he did so, replied, "To get practice in being refused."

All the interests of my reason, speculative as well as practical, combine in the three following questions: 1. What can I know? 2. What ought I to do? 3. What may I hope?

A man's thinking goes on within his consciousness in a seclusion in comparison with which any physical seclusion is an exhibition to public view.

Perchance you who pronounce my sentence are in greater fear than I who receive it.

Even when he turns from religion, man remains subject to it; depleting himself to create false gods, he then feverishly adopts them; his need for fiction, for mythology triumphs over evidence and absurdity alike.

I am sorry I can say nothing more consoling to you, for love in action is a harsh and dreadful thing compared with love in dreams. Love in dreams is greedy for immediate action, rapidly performed and in the sight of all. Men will even give their lives if only the ordeal does not last long but is soon over, with all looking on and applauding as though on the stage. But active love is labour and fortitude, and for some people too, perhaps, a complete science. But I predict that just when you see with horror that in spite of all your efforts you are getting farther from your goal instead ofnearer to it - at that very moment I predict that you will reach it and behold clearly the miraculous power of the Lord who has been all the time loving and mysteriously guiding you.

Of all the inventions of man I doubt whether any was more easily accomplished than that of a Heaven.

Go into the London Stock Exchange - a more respectable place than many a court - and you will see representatives from all nations gathered together for the utility of men. Here Jew, Mohammedan and Christian deal with each other as though they were all of the same faith, and only apply the word infidel to people who go bankrupt. Here the Presbyterian trusts the Anabaptist and the Anglican accepts a promise from the Quaker.

He was going into a theatre, meeting face to face those who were coming out, and being asked why, "This," he said, "is what I practise doing all my life."

Maybe this world is another planet's Hell.

The state is primarily an organization for killing foreigners.

She is the sum of nature's universe.To her perfection all of beauty tends.

For it is the same thing that can be thought and that can be.

The populist rant about greedy banks that is being loudly ventilated in Congress is a distraction from the true causes of the crisis. The dire condition of America's financial markets is the result of American banks operating in a free-for-all environment that these same American legislators created. It is America's political class that, by embracing the dangerously simplistic ideology of deregulation, has responsibility for the present mess.

I pass, at length, to the third and perfectly absolute dominion, which we call democracy.

The Spirit of the Lord is on me, because he has anointed me to proclaim good news to the poor. He has sent me to proclaim freedom for the prisoners and recovery of sight for the blind, to set the oppressed free, to proclaim the year of the Lord's favor.

Division of labor is a justification for sloth.

See now the power of truth; the same experiment which at first glance seemed to show one thing, when more carefully examined, assures us of the contrary.

The core of the belief in progress is that human values and goals converge in parallel with our increasing knowledge. The twentieth century shows the contrary. Human beings use the power of scientific knowledge to assert and defend the values and goals they already have. New technologies can be used to alleviate suffering and enhance freedom. They can, and will, also be used to wage war and strengthen tyranny. Science made possible the technologies that powered the industrial revolution. In the twentieth century, these technologies were used to implement state terror and genocide on an unprecedented scale. Ethics and politics do not advance in line with the growth of knowledge - not even in the long run.

In the temple of science are many mansions, and various indeed are they that dwell therein and the motives that have led them thither. Many take to science out of a joyful sense of superior intellectual power; science is their own special sport to which they look for vivid experience and the satisfaction of ambition; many others are to be found in the temple who have offered the products of their brains on this altar for purely utilitarian purposes. Were an angel of the Lord to come and drive all the people belonging to these two categories out of the temple, the assemblage would be seriously depleted, but there would still be some men, of both present and past times, left inside. Our Planck is one of them, and that is why we love him. I am quite aware that we have just now lightheartedly expelled in imagination many excellent men who are largely, perhaps chiefly, responsible for the buildings of the temple of science; and in many cases, our angel would find it a pretty ticklish job to decide. But of one thing I feel sure: if the types we have just expelled were the only types there were, the temple would never have come to be, any more than a forest can grow which consists of nothing but creepers. For these people any sphere of human activity will do if it comes to a point; whether they become engineers, officers, tradesmen, or scientists depends on circumstances.Now let us have another look at those who have found favor with the angel. Most of them are somewhat odd, uncommunicative, solitary fellows, really less like each other, in spite of these common characteristics, than the hosts of the rejected. What has brought them to the temple? That is a difficult question and no single answer will cover it.

You, masters of the earth - princes, kings, emperors, powerful majesties, invincible conquerors - simply try to make the people go on such-and-such a day each year to a given place to dance. I ask little of you, but I dare give you a solemn challenge to succeed, whereas the humblest missionary will succeed and be obeyed two thousand years after his death. Every year the people gather around some rustic temple in the name of St John, St Martin, St Benedict, etc.; they come, animated by a feverish and yet innocent eagerness; religion sanctifies their joy and the joy embellishes religion; they forget their troubles; on leaving they think of the pleasure that they will have on the same day the following year, and the date is set in their minds.

How just, how suitable to our crime is the punishment with which Providence threatens us? We have enslaved multitudes, and shed much innocent blood in doing it; and now are threatened with the same. And while other evils are confessed, and bewailed, why not this especially, and publicly; than which no other vice, if all others, has brought so much guilt on the land?

Shut out the evil love of the world, that you may be filled with the love of God. You are a vessel that was already full: you must pour away what you have, that you may take in what you have not.

"Genius" (which means transcendent capacity of taking trouble, first of all).

Ironic philosophies produce passionate works. Any thought that abandons unity glorifies diversity! And diversity is the home of art. The only thought to liberate the mind is that which leaves it alone, certain of its limits and of its impending end. No doctrine tempts it. It awaits the ripening of the work and of life.

Mark at present so much; what the essence of Scandinavian and indeed of all Paganism is: a recognition of the forces of Nature as godlike, stupendous, personal Agencies,-as Gods and Demons. Not inconceivable to us. It is the infant Thought of man opening itself, with awe and wonder, on this ever-stupendous Universe. To me there is in the Norse system something very genuine, very great and manlike. A broad simplicity, rusticity, so very different from the light gracefulness of the old Greek Paganism, distinguishes this Scandinavian System. It is Thought; the genuine Thought of deep, rude, earnest minds, fairly opened to the things about them; a face-to-face and heart-to-heart inspection of the things,-the first characteristic of all good Thought in all times. Not graceful lightness, half-sport, as in the Greek Paganism; a certain homely truthfulness and rustic strength, a great rude sincerity, discloses itself here.

Those who believe that they are exclusively in the right are generally those who achieve something.

What I am saying, then, is that elements of what we call "language" or "mind" penetrate so deeply into what we call "reality" that the very project of representing ourselves as being "mappers" of something "language-independent" is fatally compromised from the very start. Like Relativism, but in a different way, Realism is an impossible attempt to view the world from Nowhere. In this situation it is a temptation to say, "So we make the world," or "our language makes up the world," or "our culture makes up the world"; but this is just another form of the same mistake. If we succumb, once again we view the world-the only world we know-as a product. One kind of philosopher views it as a product from a raw material: Unconceptualized Reality. The other views it as a creation ex nihilo. But the world isn't a product. It's just the world.

Now, as there is an infinity of possible universes in the Ideas of God, and as only one of them can exist, there must be a sufficient reason for God's choice, which determines him toward one rather than another. And this reason can be found only in the fitness, or the degrees of perfection, that these worlds contain, since each possible thing has the right to claim existence in proportion to the perfection it involves.

He knows his own strength; he knows that he was born to carry burdens.

While it is true that science cannot decide questions of value, that is because they cannot be intellectually decided at all, and lie outside the realm of truth and falsehood. Whatever knowledge is attainable, must be attained by scientific methods; and what science cannot discover, mankind cannot know.

Those who have handled sciences have been either men of experiment or men of dogmas. The men of experiment are like the ant, they only collect and use; the reasoners resemble spiders, who make cobwebs out of their own substance. But the bee takes a middle course: it gathers its material from the flowers of the garden and of the field, but transforms and digests it by a power of its own. Not unlike this is the true business of philosophy; for it neither relies solely or chiefly on the powers of the mind, nor does it take the matter which it gathers from natural history and mechanical experiments and lay it up in the memory whole, as it finds it, but lays it up in the understanding altered and digested. Therefore from a closer and purer league between these two faculties, the experimental and the rational (such as has never yet been made), much may be hoped.

The hypostasis of the particular methods of procedure employed by natural science ... results in the view that all theoretical differences which rest on historically conditioned antagonisms of interest are to be settles by a "crucial experiment" rather than by struggle and counter-struggle. The harmonious relation of individuals to one another becomes a fact, therefore, that has even more general character than a law of nature.

...happiness is not an ideal of reason but of imagination, resting solely on empirical grounds.

It is very important to note that some 2,500 years ago at the least Pythagoras went from Samos to the Ganges to learn geometry...But he would certainly not have undertaken such a strange journey had the reputation of the Brahmins' science not been long established in Europe...