He had a head which statuaries loved to copy, and a foot the deformity of which the beggars in the streets mimicked.

That one hundred and fifty lawyers should do business together ought not to be expected.

Whatever happens, I cannot be a silent witness to murder or torture. Anyone who is a partner in this is a despicable individual. I am sorry I cannot be moderate about it...

If the present Congress errs in too much talking, how can it be otherwise in a body to which the people send 150 lawyers, whose trade it is to question everything, yield nothing, and to talk by the hour?

There are ages in which the rational man and the intuitive man stand side by side, the one in fear of intuition, the other with scorn for abstraction. The latter is just as irrational as the former is inartistic. They both desire to rule over life: the former, by knowing how to meet his principle needs by means of foresight, prudence, and regularity; the latter, by disregarding these needs and, as an "overjoyed hero," counting as real only that life which has been disguised as illusion and beauty.

Virtue is reason which has become energy.

God can make good use of all that happens, but the loss is real.

The highest perfection of human life consists in the mind of man being detached from care, for the sake of God.

When we have chosen the vocation in which we can contribute most to humanity, burdens cannot bend us because they are only sacrifices for all. Then we experience no meager, limited, egotistic joy, but our happiness belongs to millions, our deeds live on quietly but eternally effective, and glowing tears of noble men will fall on our ashes.

All violence consists in some people forcing others, under threat of suffering or death, to do what they do not want to do.

The concept of labor is not peripheral in Hegel's system, but is the central notion through which he conceives the development of society. Driven by the insight that opened this dimension to him, Hegel describes the mode of integration prevailing in a commodity-producing society in terms that clearly fore-shadow Marx's critical approach.

No feats of heroism are needed to achieve the greatest and most important changes in the existence of humanity; neither the armament of millions of soldiers, nor the construction of new roads and machines, nor the arrangement of exhibitions, nor the organization of workmen's unions, nor revolutions, nor barricades, nor explosions, nor the perfection of aerial navigation; but a change in public opinion. And to accomplish this change no exertions of the mind are needed, nor the refutation of anything in existence, nor the invention of any extraordinary novelty; it is only needful that we should not succumb to the erroneous, already defunct, public opinion of the past, which governments have induced artificially; it is only needful that each individual should say what he really feels or thinks, or at least that he should not say what he does not think.

Not far from the invention of fire... we must rank the invention of doubt.

Deniers do not get their views just from simple mistakes about language and truth. Rather, they believe that there is something to worry about in important areas of our thought and in traditional interpretations of those areas; they sense that it has something to do with truth; and (no doubt driven by the familiar desire to say something at once hugely general, deeply important, and reassuringly simple) they extend their worry to the notion of truth itself.

Murdering the people upon whom he also obtruded them, thus paying off former crimes committed against the liberties of one people, with crimes which he urges them to commit against the lives of another. In every stage of these repressions, we have petitioned for redress in the most humble terms, our repreated petitions have been answered only by repreated injury.

There are three relations [between thee and other things]: the one to the body which surrounds thee; the second to the divine cause from which all things come to all; and the third to those who live with thee.

Every act of courage is the work of an unbalanced man. Animals, normal by definition, are always cowardly except when they know themselves to be stronger, which is cowardice itself.

Any one thing in the creation is sufficient to demonstrate a Providence to an humble and grateful mind.

And yet there is nothing so badly imagined: nature seems to have provided, that the follies of men should be transient, but they by writing books render them permanent. A fool ought to content himself with having wearied those who lived with him: but he is for tormenting future generations; he is desirous that his folly should triumph over oblivion, which he ought to have enjoyed as well as his grave; he is desirous that posterity should be informed that he lived, and that it should be known for ever that he was a fool. Commonly paraphrased as "An author is a fool who, not content with having bored those who have lived with him, insists on boring future generations".

Money is itself a product of circulation.

Why don't I kill myself? If I knew exactly what keeps me from doing so, I should have no more questions to ask myself since I should have answered them all.

There is no one who ever acts honestly in the administration of states, nor any helper who will save any one who maintains the cause of the just.

Death, like generation, is a secret of Nature.

Bourgeois norms are experienced as the evident laws of a natural order-the further the bourgeois class propagates its representations, the more naturalized they become.

The difference between a Humanist and a lunatic is in fact one of degree.

Manners are of more importance than laws. The law can touch us here and there, now and then. Manners are what vex or soothe, corrupt or purify, exalt or debase, barbarize or refine us, by a constant, steady, uniform, insensible operation like that of the air we breathe in.

Religion, always a principle of energy, in this new people, is no way worn out or impaired; and their mode of professing it is also one main cause of this free spirit. The people are Protestants; and of that kind which is the most adverse to all implicit submission of mind and opinion. This is a persuasion not only favourable to liberty, but built upon it.

"War," says Machiavel, "ought to be the only study of a prince;" and by a prince he means every sort of state, however constituted. "He ought," says this great political doctor, "to consider peace only as a breathing-time, which gives him leisure to contrive, and furnishes ability to execute military plans." A meditation on the conduct of political societies made old Hobbes imagine that war was the state of nature.

The hair is the finest ornament women have. . . . I like women to let their hair fall down their back, it is a most agreeable sight.

Whether or not birth control is eugenic, hygienic, and economic, it is the most revolutionary practice in the history of sexual morals.

Those who read and rightly understand my teaching will not start an insurrection; they have not learned that from me.

A pair of statements may be taken conjunctively or disjunctively; for example, "It lightens and it thunders," is conjunctive, "It lightens or it thunders" is disjunctive. Each such individual act of connecting a pair of statements is a new monad for the mathematician.

But to return to the Jewish question. Other groups and nations cultivate their individual traditions. There is no reason why we should sacrifice ours. Standardization robs life of its spice. To deprive every ethnic group of its special traditions is to convert the world into a huge Ford plant. I believe in standardizing automobiles. I do not believe in standardizing human beings. Standardization is a great peril which threatens American culture.

We do not have to make self- sacrifice a necessary element of altruism. We can regard people as altruists because of the kind of interests they have rather than because they are sacrificing their interests.

Means at our disposal should be regarded as a bulwark against the many evils and misfortunes that can occur. We should not regard such wealth as a permission or even an obligation to procure for ourselves the pleasures of the world.

Whenever a separation is made between liberty and justice, neither, in my opinion, is safe.

It is a universal revolution and will, accordingly, have a universal range.

The self-evident truth which makes men invincible is that inalienably they are inviolate persons.

If people would but understand that they are not the sons of some fatherland or other, nor of Governments, but are sons of God, and can therefore neither be slaves nor enemies one to another - those insane, unnecessary, worn-out, pernicious organizations called Governments, and all the sufferings, violations, humiliations and crimes which they occasion, would cease.

The man of virtue makes the difficulty to be overcome his first business, and success only a subsequent consideration.

All things are in all.

The true Church of England, at this moment, lies in the Editors of its Newspapers. These preach to the people daily, weekly; admonishing kings themselves; advising peace or war, with an authority which only the first Reformers, and a long-past class of Popes, were possessed of; inflicting moral censure; imparting moral encouragement, consolation, edification; in all ways diligently "administering the Discipline of the Church."

Nothing has such power to broaden the mind as the ability to investigate systematically and truly all that comes under thy observation in life.

There were gentlemen and there were seamen in the navy of Charles II. But the seamen were not gentlemen, and the gentlemen were not seamen.