The religion and philosophy of the Hebrews are those of a wilder and ruder tribe, wanting the civility and intellectual refinements and subtlety of Vedic culture.

I have only two rules which I regard as principles of conduct. The first is: Have no rules. The second is: Be independent of the opinion of others.

Having destroyed all my connections, burned my bridges, I should feel a certain freedom, and in fact I do. One so intense I am afraid to rejoice in it.

It is an uphill race, and a race against time, for if the American form of democracy overtakes us first, the majority will no more relax their despotism than a single despot would. But our only chance is to come forward as Liberals, carrying out the democratic idea, not as Conservatives, resisting it.

The premonition of madness is complicated by the fear of lucidity in madness, the fear of the moments of return and reunion, when the intuition of disaster is so painful that it almost provokes a greater madness. One would welcome chaos if one were not afraid of lights in it.

Fanaticism consists in redoubling your efforts when you have forgotten your aim.

There are Plebes in all classes.

Cure the drunkard, heal the insane, mollify the homicide, civilize the Pawnee, but what lessons can be devised for the debaucher of sentiment?

Well, then, arrest him. You can accuse him of something or other afterward.

Generally speaking, all the authorities exercising individual control function according to a double mode; that of binary division and branding (mad/sane; dangerous/harmless; normal/abnormal); and that of coercive assignment, of differential distribution (who he is; where he must be; how he is to be characterized' how he is to be recognized' how a constant surveillance is to be exercised over him in a individual way, etc.).

The undramatic fact is that I just think and think and think until I have something [for a story], and there is nothing marvelous or artistic about the phenomenon.

People in new environments always produce the new preceptual modality without any difficulty or awareness of change. It is later that the psychic and social realignments baffle societies.

Hath God obliged himself not to exceed the bounds of our knowledge?

Don't hold yourselves cheap, seeing that the creator of all things and of you estimates your value so high, so dear, that he pours out for you every day the most precious blood of his only-begotten Son.

I have been quoted as saying captious things about travel; but I mean to do justice. I think, there is a restlessness in our people, which argues want of character. All educated Americans, first or last, go to Europe; - perhaps, because it is their mental home, as the invalid habits of this country might suggest. An eminent teacher of girls said, "the idea of a girl's education, is, whatever qualifies them for going to Europe." Can we never extract this tape-worm of Europe from the brain of our countrymen?

No man can justly censure or condemn another, because indeed no man truly knows another.

And since these things are so, we must suppose that there are contained many things and of all sorts in the things that are uniting, seeds of all things, with all sorts of shapes and colours and savours.

The very man who has argued you down will sometimes be found, years later, to have been influenced by what you said.

If they drive God from the earth, we shall shelter Him underground.

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

Sir William Hunter, estimated that 40,000,000 of the people of India were seldom or never able to satisfy their hunger. In 1901, 272,000 died of plague introduced from abroad, in 1902, 500,000 died of plague; in 1903, 800,000; in 1904, 1,000,000. We can now understand why there are famines in India. Their cause, in plain terms, is not the absence of food, but the inability of the people to pay for it. It was hoped the railways would solve the problem...the fact that the worst famines have come since the building of the railways...behind all these, as the fundamental source of the terrible famines in India, lies such merciless exploitation, such unbalanced exploitation of goods, and such brutal collection of high taxes in the very midst of famine....

Frazer's account of the magical and religious views of mankind is unsatisfactory; it makes these views look like errors.

Your worst sin is that you have destroyed and betrayed yourself for nothing.

If you would govern a state of a thousand chariots (a small-to-middle-size state), you must pay strict attention to business, be true to your word, be economical in expenditure and love the people. You should use them according to the seasons.

There are no solutions, only cowardice masquerading as such.

In an age of multiple and massive innovations, obsolescence becomes the major obsession.

At the time of its initial publication, Public Administration helped to define this field of study and practice by introducing two major new emphases: an orientation toward human behavior and human relations in organizations, and an emphasis on the interaction between administration, politics, and policy. Without neglecting more traditional concerns with organization structure, Simon, Thompson, and Smithburg viewed administration in its behavioral and political contexts. The viewpoints they express still are at the center of public administration's concerns.

The idea that in order to get clear about the meaning of a general term one had to find the common element in all its applications has shackled philosophical investigation; for it has not only led to no result, but also made the philosopher dismiss as irrelevant the concrete cases, which alone could have helped him understand the usage of the general term.

Citizens of a Jeffersonian democracy can be as religious or irreligious as they please as long as they are not "fanatical." That is, they must abandon or modify opinion on matters of ultimate importance, the opinions that may hitherto have given sense and point to their lives, if these opinions entail public actions that cannot be justified to most of their fellow citizens.

The "old maid" with her repressed cravings for tenderness, sex, and propagation, is rarely quite free of ressentiment. What we call "prudery," in contrast with true modesty, is but one of the numerous variants of sexual ressentiment. The habitual behavior of many old maids, who obsessively ferret out all sexually significant events in their surroundings in order to condemn them harshly, is nothing but sexual gratification transformed into ressentiment satisfaction. Thus the criticism accomplishes the very thing it pretends to condemn.

Man must be free of it all, of his bad conscience and of the bad salvation from this conscience in order to become in truth the way. Now, he no longer promises others the fulfillment of his duties, but promises himself the fulfillment of man.

Those who are most to be considered, those for whose help the struggle must be made, if labor is to be enfranchised, and social justice won, are those least able to help or struggle for themselves, those who have no advantage of property or skill or intelligence, - the men and women who are at the very bottom of the social scale. In securing the equal rights of these we shall secure the equal rights of all. Hence it is, as Mazzini said, that it is around the standard of duty rather than around the standard of self-interest that men must rally to win the rights of man. And herein may we see the deep philosophy of Him who bade men love their neighbors as themselves. In that spirit, and in no other, is the power to solve social problems and carry civilization onward.

In the process of decision those alternatives are chosen which are considered to be appropriate means of reaching desired ends. Ends themselves, however, are often merely instrumental to more final objectives. We are thus led to the conception of a series, or hierarchy, of ends. Rationality has to do with the construction of means-ends chains of this kind.

Long after Plato's time the concept of the Ideas still represented the sphere of aloofness, independence, and in a certain sense even freedom, an objectivity that did not submit to 'our' interests.

Just then another visitor entered the drawing room: Prince Andrew Bolkónski, the little princess' husband. He was a very handsome young man, of medium height, with firm, clearcut features. Everything about him, from his weary, bored expression to his quiet, measured step, offered a most striking contrast to his quiet, little wife. It was evident that he not only knew everyone in the drawing room, but had found them to be so tiresome that it wearied him to look at or listen to them. And among all these faces that he found so tedious, none seemed to bore him so much as that of his pretty wife. He turned away from her with a grimace that distorted his handsome face, kissed Anna Pávlovna's hand, and screwing up his eyes scanned the whole company.

The real pioneers in ideas, in art and in literature have remained aliens to their time, misunderstood and repudiated.

We must be clear that when it comes to atoms, language can be used only as in poetry. The poet, too, is not nearly so concerned with describing facts as with creating images and establishing mental connections.

Try not to have Emily exposed to hours and hours of TV. It is a vile drug which permeates the nervous system, especially in the young.

Whatever you do, crush the infamous thing, and love those who love you.

All men are liable to error; and most men are, in many points, by passion or interest, under temptation to it.

The wraith of Sigmund said. "You know what this is, I suppose. Religious melancholia. Stop while there is time. If you dive, you dive into insanity."

The art of writing books is not yet invented. But it is at the point of being invented. Fragments of this nature are literary seeds. There may be many an infertile grain among them: nevertheless, if only some come up!

If one takes pleasure in calling the gold standard a "barbarous relic," one cannot object to the application of the same term to every historically determined institution. Then the fact that the British speak English - and not Danish, German, or French - is a barbarous relic too, and every Briton who opposes the substitution of Esperanto for English is no less dogmatic and orthodox than those who do not wax rapturous about the plans for a managed currency.

He seldom or never spoke except actually to convey an idea. Measured by quantity of words, he was a talker of fully average copiousness; by extent of meaning communicated, he was the most copious I have listened to. How in few sentences he would sketch you off an entire biography, an entire object or transaction, keen, clear, rugged, genuine, completely rounded In! His words came direct from the heart by the inspiration of the moment.

Except for music, everything is a lie, even solitude, even ecstasy. Music, in fact, is the one and the other, only better.

Under no pretext should arms and ammunition be surrendered; any attempt to disarm the workers must be frustrated, by force if necessary.

Shakespeare's fault is not the greatest into which a poet may fall. It merely indicates a deficiency of taste.

Of all human and ancient opinions concerning religion, that seems to me the most likely and most excusable, that acknowledged God as an incomprehensible power, the original and preserver of all things, all goodness, all perfection, receiving and taking in good part the honour and reverence that man paid him, under what method, name, or ceremonies soever

Laws are always unstable unless they are founded on the manners of a nation; and manners are the only durable and resisting power in a people.

If life is all subjective, why not be subjectively happy rather than subjectively sad?