And finally remember that nothing harms him who is really a citizen, which does not harm the state; nor yet does anything harm the state which does not harm law [order]; and of these things which are called misfortunes not one harms law. What then does not harm law does not harm either state or citizen.

Once conform, once do what others do because they do it, and a kind of lethargy steals over all the finer senses of the soul.

A 'Natural System' is one which attempts to make 'all' the divisions natural, the widest as well as the narrowest; and therefore applies 'no' characters 'peremptorily'.

Either one defines "personality" and "individuality" in terms of their possibilities within the established form of civilization, in which case their realization is for the vast majority tantamount to successful adjustment. Or one defines them in terms of their transcending content, including their socially denied potentialities beyond (and beneath) their actual existence; in this case, their realization would imply transgression, beyond the established form of civilization, to radically new modes of "personality" and "individuality" incompatible with the prevailing ones. Today, this would mean "curing" the patient to become a rebel or (which is saying the same thing) a martyr.

The way you use the word "God" does not show whom you mean - but, rather, what you mean.

If you are going to be a writer, you must be paranoid. The thing is, in the arts if you don't overreact, you fall asleep.

Where the frontier of science once was is now the centre.

A modest man is steady, an humble man timid, and a vain one presumptuous.

Talents differ; all is well and wisely put; If I cannot carry forests on my back, Neither can you crack a nut.

Popular presentation today is all too often that which puts the mob in a position to talk about something without understanding it.

Other vices can be concealed and cherished in secret; anger shows itself openly and appears in the countenance, and the greater it is, the more plainly it boils forth. Do you not see how in all animals certain signs appear before they proceed to mischief, and how their entire bodies put off their usual quiet appearance and stir up their ferocity? Boars foam at the mouth and sharpen their teeth by rubbing them against trees, bulls toss their horns in the air and scatter the sand with blows of their feet

To resist him that is set in authority is evil. .

...this our world, which is so real, with all its suns and milky ways is-nothing.

The first premise of all human history is, of course, the existence of living human individuals. Thus the first fact to be established is the physical organisation of these individuals and their consequent relation to the rest of nature.

Is the position tenable, that certain phenomena, possible in Euclidean space, would be impossible in non-Euclidean space, so that experience, in establishing these phenomena, would directly contradict the non-Euclidean hypothesis? For my part I think no such question can be put. To my mind it is precisely equivalent to the following, whose absurdity is patent to all eyes: are there lengths expressible in meters and centimeters, but which can not be measured in fathoms, feet, and inches, so that experience, in ascertaining the existence of these lengths, would directly contradict the hypothesis that there are fathoms divided into six feet?

This very second has vanished forever, lost in the anonymous mass of the irrevocable. It will never return. I suffer from this and I do not. Everything is unique - and insignificant.

A thing is important if anyone think it important.

I don't understand how people can believe in God, even when I myself think of him everyday.

The reservedness and distance that fathers keep, often deprive their sons of that refuge which would be of more advantage to them than an hundred rebukes or chidings.

I have said more than once, that I hold space to be something purely relative, as time; an order of coexistences, as time is an order of successions.

Even the eye that is artificially trained to see color as color, apart from things that colors qualify, cannot shut out the resonances and transfers of value.

To these spurious principles must be added some others of great affinity with them... First, that by which we assume that everything in the universe is done according to the order of nature, which principle by Epicurus was proclaimed without any restriction, and by all other philosophers unanimously with extremely rare exceptions, not to be admitted but from supreme necessity.

Things essentially incorporeal, because they are more excellent than all body and place, are every where, not with interval, but impartibly. Things essentially incorporeal are not locally present with bodies but are present with them when they please; by verging towards them so far as they are naturally adapted so to verge. They are not, however, present with them locally, but through habitude, proximity, and alliance. Things essentially incorporeal, are not present with bodies, by hypostasis and essence; for they are not mingled with bodies. But they impart a certain power which is proximate to bodies, through verging towards them. For tendency constitutes a certain secondary power proximate to bodies.

The Institution has been devised to afford the means of receiving your children at an early age, almost as soon as they can walk. By this means many of you, mothers and families, will be able to earn a better maintenance or support for your children; you will have less care and anxiety about them, while the children will be prevented from acquiring any bad habits. and gradually prepared to learn the best.

If women be educated for dependence; that is, to act according to the will of another fallible being, and submit, right or wrong, to power, where are we to stop?

I am a utilitarian. I am also a vegetarian. I am a vegetarian because I am a utilitarian.

If you make the same guess often enough it ceases to be a guess and becomes a Scientific Fact. This is the inductive method.

It is perhaps typical of very creative minds that they hit very large nails not quite on the head.

If I were asked to summarize as briefly as possible my vision of things, to reduce it to its most succinct expression, I should replace words with an exclamation point, a definitive !

There is a connected set of events (light-waves) travelling outward from a centre... there are some respects in which all events are alike, and others in which they differ... We must not think of a light-wave as a 'thing', but as a connected group of rhythmical events. The mathematical characteristics of such a group can be inferred by physics, but the intrinsic character of the component events cannot be inferred.

It is no longer the moral, religious, spiritual condition of the people that is our concern, but their physical, practical, economical condition, as regulated by public laws.

It is a thorny undertaking, and more so than it seems, to follow a movement so wandering as that of our mind, to penetrate the opaque depths of its innermost folds, to pick out and immobilize the innumerable flutterings that agitate it.

We do not have to love one another to be obligated to build a world in which all lives are sustainable. The right to persist can only be understood as a social right, as the subjective instance of a social and global obligation we bear toward one another.

Scientific truth is characterized by its exactness and the certainty of its predictions. But these admirable qualities are contrived by science at the cost of remaining on a plane of secondary problems. leaving intact the ultimate and decisive questions. ... Yet science is but a small part of the human mind and organism. Where it stops, man does not stop.

What strength belongs to every plant and animal in nature. The tree or the brook has no duplicity, no pretentiousness, no show. It is, with all its might and main, what it is, and makes one and the same impression and effect at all times. All the thoughts of a turtle are turtles, and of a rabbit, rabbits. But a man is broken and dissipated by the giddiness of his will; he does not throw himself into his judgments; his genius leads him one way but 't is likely his trade or politics in quite another.

The Greek word for philosopher (philosophos) connotes a distinction from sophos. It signifies the lover of wisdom (knowledge) as distinguished from him who considers himself wise in the possession of knowledge. This meaning of the word still endures: the essence of philosophy is not the possession of the truth but the search for truth. ... Philosophy means to be on the way. Its questions are more essential than its answers, and every answer becomes a new question.

I have no reason to suppose that Lenin gained his ideas from my books; but if that were true, I should be not a little proud of having contribute to the intellectual development of a man who seems to me to be at once the greatest theoretician of socialism since Marx and a statesman whose genius recalls that of Peter the Great.

It is said that desire is a product of the will, but the converse is in fact true: will is a product of desire.

The supervision of the state extends to the lock upon the door, and there begins mine own. The lock is the boundary line between the power of the government and my own private power. It is the intention of locks to make possible self-protection. In my own house my person is sacred and inviolable even to the government. In civil cases government has no right to attack me in my house, but must wait till I am upon public ground.

Historical time knows no lasting present.

'Natural History' ought to form a part of intellectual education, in order to correct certain prejudices which arise from cultivating the intellect by means of mathematics alone and in order to lead the student to see that the division of things into kinds, and the attribution and use of names, are processes susceptible of great precision.