War is never anything less than accelerated technological change.

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.

Unlimited exploitation of cheap labour-power is the sole foundation of their power to compete.

We are all secularised anarchists today.

What each individual wills is obstructed by everyone else, and what emerges is something that no one willed.

No one has the right to obey.

Whoever does not philosophize for the sake of philosophy, but rather uses philosophy as a means, is a sophist.

Necessity resides in the way we talk about things, not in the things we talk about.

Too many French scholars were the principal authors of the Revolution, too many approved and gave their support so long as the Revolution, like Tarquinius' sceptre, struck down only the tallest heads. Like so many others, they said, It is impossible to make a great revolution without incurring misfortunes. But when a philosopher justifies evil by the end in view, when he says in his heart, Let there be a hundred thousand murders, provided we are free, and Providence replies, I accept your offer, but you must be included in the number, where is the injustice?

Oceans of horse-hair, continents of parchment, and learned-sergeant eloquence, were it continued till the learned tongue wore itself small in the indefatigable learned mouth, cannot make unjust just.

Our own experience provides the basic material for our imagination, whose range is therefore limited. It will not help to try to imagine that one has webbing on one's arms, which enables one to fly around at dusk and dawn catching insects in one's mouth; that one has very poor vision, and perceives the surrounding world by a system of reflected high-frequency sound signals; and that one spends the day hanging upside down by one's feet in an attic. Insofar as I can imagine this (which is not very far), it tells me only what it would be like for me to behave as a bat behaves. But that is not the question. I want to know what it is like for a bat to be a bat. Yet if I try to imagine this, I am restricted to the resources of my own mind, and those resources are inadequate to the task.

That the individual is of himself a world's history, and possesses his property in the rest of the world's history, goes beyond what is Christian. To the Christian the world's history is the higher thing, because it is the history of Christ or 'man'; to the egoist only his history has value, because he wants to develop only himself not the mankind-idea, not God's plan, not the purposes of Providence, not liberty, and the like. He does not look upon himself as a tool of the idea or a vessel of God, he recognizes no calling, he does not fancy that he exists for the further development of mankind and that he must contribute his mite to it, but he lives himself out, careless of how well or ill humanity may fare thereby.

The "social contract," in the only sense in which it is not completely mythical, is a contract among conquerors, which loses its raison d'être if they are deprived of the benefits of conquest.

We are all a sort of camelions, that still take a tincture from things near us; nor is it to be wonder'd at in children, who better understand what they see than what they hear.

This is that which I think great readers are apt to be mistaken in; those who have read of everything, are thought to understand everything too; but it is not always so. Reading furnishes the mind only with materials of knowledge; it is thinking that makes what we read ours. We are of the ruminating kind, and it is not enough to cram ourselves with a great load of collections ; unless we chew them over again, they will not give us strength and nourishment.

The students of physical science are not unfrequently told that their pursuits unfit them for the estimation of moral probability. And it may be so, for I am afraid that to those who are accustomed to severe reasoning, either in the province of Science or in that of Law, reasoning from 'moral probability' is apt to be regarded as a process of accumulating inconclusive arguments, in the hope that a great heap of them may, at least, look as firm as one good demonstration.

At present we are on the outside of the world, the wrong side of the door. We discern the freshness and purity of the morning, but they do not make us fresh and pure. We cannot mingle with the splendours we see. But all the leaves of the New Testament are rustling with the rumour that it will not always be so. Some day, God willing, we shall get in.

Anger is a weed; hate is the tree.

Useless laws weaken the necessary laws.

The benefit of the governed is made to lie on one side and the benefit of the governors on the other.

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.

Foreknowledge is power.

All mankind, right down to those you most despise, are your neighbors.

He maintained this attitude up to the very end, and no man ever saw Socrates too much elated or too much depressed. Amid all the disturbance of Fortune, he was undisturbed.

Such arguments ill become us, since the time of reformation came, under Gospel light. All distinctions of nations, and privileges of one above others, are ceased; Christians are taught to account all men their neighbours; and love their neighbours as themselves; and do to all men as they would be done by; to do good to all men; and Man-stealing is ranked with enormous crimes. Is the barbarous enslaving our inoffensive neighbours, and treating them like wild beasts subdued by force, reconcilable with all these Divine precepts? Is this doing to them as we would desire they should do to us? If they could carry off and enslave some thousands of us, would we think it just?-One would almost wish they could for once; it might convince more than Reason, or the Bible.

The degree of one's emotion varies inversely with one's knowledge of the facts - the less you know the hotter you get.

Philosophy unravels the knots in our thinking; hence its results must be simple, but its activity is as complicated as the knots that it unravels.

Seeing therefore they are both [heat and pain] immediately perceived at the same time, and the fire affects you only with one simple, or uncompounded idea, it follows that this same simple idea is both the intense heat immediately perceived, and the pain; and consequently, that the intense heat immediately perceived, is nothing distinct from a particular sort of pain.

One reason why mathematics enjoys special esteem, above all other sciences, is that its laws are absolutely certain and indisputable, while those of other sciences are to some extent debatable and in constant danger of being overthrown by newly discovered facts.

German idealism rescued philosophy from the attack of British empiricism, and the struggle between the two became not merely a clash of different philosophical school, but a struggle for philosophy as such.

There are only two cases in which war is just: first, in order to resist the aggression of an enemy, and second, in order to help an ally who has been attacked.

The most difficult thing in life is to know yourself.

There is room in the world, no doubt, and even in old countries, for a great increase of population, supposing the arts of life to go on improving, and capital to increase. But even if innocuous, I confess I see very little reason for desiring it. The density of population necessary to enable mankind to obtain, in the greatest degree, all the advantages both of co-operation and of social intercourse, has, in all the most populous countries, been attained. If the earth must lose that great portion of its pleasantness which it owes to things that the unlimited increase of wealth and population would extirpate from it, for the mere purpose of enabling it to support a larger but not a better or a happier population, I sincerely hope, for the sake of posterity, that they will be content to be stationary, long before necessity compels them to it..

It's easy to support the status quo if one is not another of its victims.

Don't say: "They must have something in common, or they would not be called 'games'" but look and see whether there is anything common to all. For if you look at them, you won't see something that is common to all, but similarities, affinities, and a whole series of them at that.

This is the moment of greatest crisis. This is the signal for the March to begin. If you do not hear this Cry tearing at your entrails, do not set out.

The people should never be deceived, under any pretext or for any purpose. It would not only be criminal but detrimental to the revolutionary cause, for deception of any kind, by its very nature, is shortsighted, petty, narrow, always sewn with rotten threads, so that it inevitably tears and is exposed.

Many the lumps of frankincense on the same altar; one falls there early and another late, but it makes no difference.

There is another ground of hope that must not be omitted. Let men but think over their infinite expenditure of understanding, time, and means on matters and pursuits of far less use and value; whereof, if but a small part were directed to sound and solid studies, there is no difficulty that might not be overcome.

The South has conquered nothing - but a graveyard.

The ceremonial (hot or cold) as opposed to the haphazard (lukewarm) characterizes piety.

The similarity between Christ and Socrates consists essentially in their dissimilarity. Just as philosophy begins with doubt, so also a life that may be called human begins with irony.

If self-knowledge does not lead to knowing oneself before God - well, then there is something to what purely human self-observation says, namely, this self-knowledge leads to a certain emptiness that produces dizziness. Only by being before God can one totally come to oneself in the transparency of soberness.

A gun gives you the body, not the bird.

The wrinkles of a nation are as visible as those of an individual.

Whenever we engage in consumption or production patterns which take more than we need, we are engaging in violence.

O faithless and perverse generation, how long shall I be with you? how long shall I suffer you? bring him hither to me.