Man is condemned to be free; because once thrown into the world, he is responsible for everything he does.

The utilitarian morality does recognise in human beings the power of sacrificing their own greatest good for the good of others. It only refuses to admit that the sacrifice is itself a good. A sacrifice which does not increase, or tend to increase, the sum total of happiness, it considers as wasted. The only self-renunciation which it applauds, is devotion to the happiness, or to some of the means of happiness, of others; either of mankind collectively, or of individuals within the limits imposed by the collective interests of mankind.

Of the radical and iconoclastic ideals preached in the early years of the revolution, all were discarded except those which helped the state to exert absolute control over the individual. Hence the idea of collective education and reduction of parental authority to the minimum continued to hold sway, but an end was put to "progressive" educational methods designed to promote initiative and independence. Strict discipline became once more the rule, and in this respect Soviet schools differed from Tsarist ones only in the immensely increased emphasis on indoctrination. In due course, puritanical sexual ethics were restored to favour.

Born for success he seemed, With grace to win, with heart to hold, With shining gifts that took all eyes.

Out-of-date theories are not in principle unscientific because they have been discarded. That choice, however, makes it difficult to see scientific development as a process of accretion.

The likelihood is that, in 100,000 years time, we shall either have reverted to wild barbarism, or else civilisation will have advanced beyond all recognition - into colonies in outer space, for instance. In either case, evolutionary extrapolations from present conditions are likely to be highly misleading.

Search men's governing principles, and consider the wise, what they shun and what they cleave to.

For in spite of language, in spite of intelligence and intuition and sympathy, one can never really communicate anything to anybody.

Concepts, like individuals, have their histories, and are just as incapable of withstanding the ravages of time as are individuals.

Men must have rights before they can have equal rights. Each man has a right to use the world because he is here and wants to use the world. The equality of this right is merely a limitation arising from the presence of others with like rights. Society, in other words, does not grant, and cannot equitably withhold from any individual, the right to the use of land. That right exists before society and independently of society, belonging at birth to each individual, and ceasing only with his death. Society itself has no original right to the use of land. What right it has with regard to the use of land is simply that which is derived from and is necessary to the determination of the rights of the individuals who compose it. That is to say, the function of society with regard to the use of land only begins where individual rights clash, and is to secure equality between these clashing rights of individuals.

The poor, by thinking unceasingly of money, reach the point of losing the spiritual advantages of non-possession, thereby sinking as low as the rich.

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?

Science fiction offers its writers chances of embarrassment that no other form of fiction does.

It is written, My house shall be called the house of prayer; but ye have made it a den of thieves.

But though there be naturally a wide difference in point of delicacy between one person and another, nothing tends further to encrease and improve this talent, than practice in a particular art, and the frequent survey or contemplation of a particular species of beauty.

He would have left a Greek accent slanting the wrong way, and righted up a falling man.

We are not born free, nor do we come into this world with a self-identity and autonomy of our own. We achieve those things, through the conflict and cooperation that weave us into the social fabric.

Although the formulations of science now offer the most advanced knowledge of nature, men continue to use obsolete forms of thought long discarded by scientific theory. In so far as these obsolete forms are superfluous for science, the fact that they persist violated the principle of the economy of thought, that characteristic trait of the bourgeois temper.

The good is the idea, or unity of the conception of the will with the particular will. Abstract right, well-being, the subjectivity of consciousness, and the contingency of external reality, are in their independent and separate existences superseded in this unity, although in their real essence they are contained in it and preserved. This unity is realized freedom, the absolute final cause of the world. Addition.-Every stage is properly the idea, but the earlier steps contain the idea only in more abstract form. The I, as person, is already the idea, although in its most abstract guise. The good is the idea more completely determined; it is the unity of the conception of will with the particular will. It is not something abstractly right, but has a real content, whose substance constitutes both right and well-being.

One persistent strand in utopian thinking, as we have often mentioned, is the feeling that there is some set of principles obvious enough to be accepted by all men of good will, precise enough to give unambiguous guidance in particular situations, clear enough so that all will realize its dictates, and complete enough to cover all problems which actually arise. Since I do not assume that there are such principles, I do not presume that the political realm will whither away. The messiness of the details of a political apparatus and the details of how it is to be controlled and limited do not fit easily into one's hopes for a sleek, simple utopian scheme.

I feel, like all modern Americans, no consciousness of sin and simply do not believe in it. All I know is that if God loves me only half as much as my mother does, he will not send me to Hell. That is a final fact of my inner consciousness, and for no religion could I deny its truth.

Plato was synthesis of Europe and Asia, and a decidedly Oriental element pervades his philosophy, giving it a sunrise color.

Blest is that nation whose silent course of happiness furnishes nothing for history to say.

476 ... is usually taken as the date of the "fall of the Roman Empire." The date, however, is a false one. No one at this period of time considered that the Roman Empire had "fallen." Indeed, it still existed and was the most powerful realm in Europe. Its capital was at Constantinople and the Emperor was Zeno. It is only because we ourselves are culturally descended from the Roman west, that we tend to ignore the continued existence of the Roman Empire in the east.

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

Dualism makes the problem insoluble; materialism denies the existence of any phenomenon to study, and hence of any problem.

This, I feel, is missing a vital point: that the sceptic is often a totally honest person who, for perfectly good, sound reasons, simply cannot see a case for belief. In fact many -- like Courty Bryan -- admit that they would like to be convinced, but find it impossible.

It would be wrong to suppose that the man of any particular period always looks upon past times as below the level of his own, simply because they are past. It is enough to recall that to the seeming of Jorge Manrique, "Any time gone by was better."... From A.D. 150 on, this impression of a shrinking of vitality, of a falling from position, of decay and loss of pulse shows itself increasingly in the Roman Empire. Had not Horace already sung: "Our fathers, viler than our grandfathers, begot us who are even viler, and we shall bring forth a progeny more degenerate still"?

A certain maxim of Logic which I have called Pragmatism has recommended itself to me for diverse reasons and on sundry considerations. Having taken it as my guide for most of my thought, I find that as the years of my knowledge of it lengthen, my sense of the importance of it presses upon me more and more. If it is only true, it is certainly a wonderfully efficient instrument. It is not to philosophy only that it is applicable. I have found it of signal service in every branch of science that I have studied. My want of skill in practical affairs does not prevent me from perceiving the advantage of being well imbued with pragmatism in the conduct of life.

The great god Pan is dead.

I suppose you imagined I was so insanely in love with you that I could commit any folly. When will you women understand that one isn't insanely in love? All one asks for is a quiet life, which you won't allow one to have. I don't know what the devil ever induced me to marry you. It was all a damned stupid, practical joke. And now you go about saying I'm a murderer. I won't stand it.

Never has there been one possessed of complete sincerity who did not move others. Never has there been one who had not sincerity who was able to move others.

We must consider both the ultimate end and all clear sensory evidence, to which we refer our opinions; for otherwise everything will be full of uncertainty and confusion.

Bourgeois class domination is undoubtedly an historical necessity, but, so too, the rising of the working class against it. Capital is an historical necessity, but, so too, its grave digger, the socialist proletariat.

You don't love yourself enough. Or you'd love your nature too, and what it demands of you. People who love what they do wear themselves down doing it, they even forget to wash or eat. Do you have less respect for your own nature than the engraver does for engraving, the dancer for the dance, the miser for money or the social climber for status? When they're really possessed by what they do, they'd rather stop eating and sleeping than give up practicing their arts. Is helping others less valuable to you? Not worth your effort?

That is precisely what we should have expected, since Genet wants to live simultaneously creation, destruction, the impossibility of destroying and the impossibility of creating, since he wants both to show his rejection of the divine creation and to manifest, in the absolute, human impotence as man's reproval of God and as the testimony of his grandeur.

Universal is known according to reason, but that which is particular, according to sense...

A lively and lasting sense of filial duty is more effectually impressed on the mind of a son or daughter by reading King Lear, than by all the dry volumes of ethics, and divinity, that ever were written.

The believers in the non-natural character of sudden conversion have had practically to admit that there is no unmistakable class-mark distinctive of all true converts. The super-normal incidents, such as voices and visions and overpowering impressions of the meaning of suddenly presented scripture texts, the melting emotions and tumultuous affections connected with the crisis of change, may all come by way of nature, or worse still, be counterfeited by Satan. The real witness of the spirit to the second birth is to be found only in the disposition of the genuine child of God, the permanently patient heart, the love of self eradicated. And this, it has to be admitted, is also found in those who pass no crisis, and may even be found outside of Christianity altogether.

For it was my master who taught me not only how very little I knew but also that any wisdom to which I might ever aspire could consist only in realizing more fully the infinity of my ignorance.

The one loves to do good, the other to do harm; the one to help even strangers, the other to attack even its dearest friends.

Those alone are dear to Divinity who are hostile to injustice.

The basis of our government being the opinion of the people, the very first object should be to keep that right; and were it left to me to decide whether we should have a government without newspapers, or newspapers without a government, I should not hesitate a moment to prefer the latter. But I should mean that every man should receive those papers and be capable of reading them.

[T]he infinite is in capacity. That, however, which is infinite in capacity is not to be assumed as that which is infinite in energy. ...[I]t has its being in capacity, and in division and diminution. ...[I]t is always possible to assume something beyond it. It does not, however, on this account surpass every definite magnitude; as in division it surpasses every definite magnitude, and will be less.

But leaving this, let us remark one thing which is very plain: That whatever be the uses and duties, real or supposed, of a Secretary in Parliament, his faculty to accomplish these is a point entirely unconnected with his ability to get elected into Parliament, and has no relation or proportion to it, and no concern with it whatever.

In its beginnings, the credit system sneaks in as a modest helper of accumulation and draws by invisible threads the money resources scattered all over the surface of society into the hands of individual or associated capitalists. But soon it becomes a new and formidable weapon in the competitive struggle, and finally it transforms itself into an immense social mechanism for the centralisation of capitals.

All which a man loves, for which he leaves everything else but that, is his god, thus the glutton and drunkard has for his idol his own flesh, the fornicator has for his idol the harlot and the greedy has for his idol silver and gold, and so the same for every other sinner.

In the philosophy of Mach a world without matter is unthinkable. Matter in Mach's philosophy is not merely required as a test body to display properties of something already there ...it is an essential feature in causing those properties which it able to display, Inertia, for example, would not appear by the insertion of one test body in the world; in some way the presence of other matter is a necessary condition. It will be seen how welcome to such a philosophy is the theory that space and the inertial frame come into being with matter, and grow as it grows.