The greatness of the human being consists in this: that it is capable of the universe.

I had always heard it maintained by my father, and was myself convinced, that the object of education should be to form the strongest possible associations of the salutary class; associations of pleasure with all things beneficial to the great whole, and of pain with all things hurtful to it.

The facts we see depend on where we are placed, and the habits of our eyes.

What a queer work the Bible is. ...Some texts are very funny. Deut. XXIV, 5: "When a man hath taken a new wife, he shall not go out to war, neither shall he be charged with any business: but he shall be free at home one year, and shall cheer up his wife which he hath taken." I should never have guessed "cheer up" was a Biblical expression. Here is another really inspiring text: "Cursed be he that lieth with his mother-in-law. And all the people shall say, Amen." St Paul on marriage: "I say therefore to the unmarried and widows, It is good for them if they abide even as I. But if they cannot contain, let them marry: for it is better to marry than to burn." This has remained the doctrine of the Church to this day. It is clear that the Divine purpose in the text "it is better to marry than to burn" is to make us all feel how very dreadful the torments of Hell must be.

How much pain have cost us the evils which have never happened.

Let a man take time enough for the most trivial deed, though it be but the paring of his nails. The buds swell imperceptibly, without hurry or confusion; as if the short spring days were an eternity.

Ours is a problem in which deception has become organized and strong; where truth is poisoned at its source; one in which the skill of the shrewdest brains is devoted to misleading a bewildered people.

It has often been said, and certainly not without justification, that the man of science is a poor philosopher. Why then should it not be the right thing for the physicist to let the philosopher do the philosophizing? Such might indeed be the right thing to do at a time when the physicist believes he has at his disposal a rigid system of fundamental laws which are so well established that waves of doubt can't reach them; but it cannot be right at a time when the very foundations of physics itself have become problematic as they are now. At a time like the present, when experience forces us to seek a newer and more solid foundation, the physicist cannot simply surrender to the philosopher the critical contemplation of theoretical foundations; for he himself knows best and feels more surely where the shoe pinches. In looking for an new foundation, he must try to make clear in his own mind just how far the concepts which he uses are justified, and are necessities.

The slaves of our times are not all those factory and workshop hands only who must sell themselves completely into the power of the factory and foundry-owners in order to exist, but nearly all the agricultural laborers are slaves, working, as they do, unceasingly to grow another's corn on another's field, and gathering it into another's barn; or tilling their own fields only in order to pay to bankers the interest on debts they cannot get rid of. And slaves also are all the innumerable footmen, cooks, porters, housemaids, coachmen, bathmen, waiters, etc., who all their life long perform duties most unnatural to a human being, and which they themselves dislike.

Temperament refers to the mode of reaction and is constitutional and not changeable; character is essentially formed by a person's experiences, especially of those in early life, and changeable, to some extent, by insights and new kinds of experiences. If a person has a choleric temperament, for instance, his mode of reaction is "quick and strong." But what he is quick or strong about depends on his kind of relatedness, his character. If he is a productive, just, loving person he will react quickly and strongly when he loves, when he is enraged by injustice, and when he is impressed by a new idea. If he is a destructive or sadistic character, he will be quick and strong in his destructiveness or in his cruelty. The confusion between temperament and character has had serious consequences for ethical theory. Preferences with regard to differences in temperament are mere matters of subjective taste. But differences in character are ethically of the most fundamental importance.

In a republic, that paradise of debility, the politician is a petty tyrant who obeys the laws.

In that daily effort in which intelligence and passion mingle and delight each other, the absurd man discovers a discipline that will make up the greatest of his strengths. The required diligence and doggedness and lucidity thus resemble the conqueror's attitude. To create is likewise to give a shape to one's fate. For all these characters, their work defines them at least as much as it is defined by them. The actor taught us this: There is no frontier between being and appearing.

He thought human life a poor thing at best, after the freshness of youth and of unsatisfied curiosity had gone by. This was a topic on which he did not often speak, especially, it may be supposed, in the presence of young persons: but when he did, it was with an air of settled and profound conviction. He would sometimes say, that if life were made what it might be, by good government and good education, it would be worth having: but he never spoke with anything like enthusiasm even of that possibility.

We do not obtain the most precious gifts by going in search of them but by waiting for them. Man cannot discover them by his own powers, and if he sets out to seek for them he will find in their place counterfeits of which he will be unable to discern falsity.

Saying is one thing, doing another.

Don't say things. What you are stands over you the while, and thunders so that I cannot hear what you say to the contrary.

Tis not sufficient to combine well-chosen words in a well-ordered line.

Freedom of thought and of expression are not mere rights to be claimed. They have their roots deep in the existence of individuals as developing careers in time. Their denial and abrogation is an abdication of individuality and a virtual rejection of time as opportunity.

If the injustice is part of the necessary friction of the machine of government, let it go, let it go; perchance it will wear smooth--certainly the machine will wear out. If the injustice has a spring, or a pulley, or a rope, or a crank, exclusively for itself, then perhaps you may consider whether the remedy will not be worse than the evil; but if it is of such a nature that it requires you to be the agent of injustice to another, then I say, break the law. Let your life be a counter-friction to stop the machine. What I have to do is to see, at any rate, that I do not lend myself to the wrong which I condemn.

I hold the brimming wineglass and relive the toils of my grandfathers and great-grandfathers. The sweat of my labor runs down like a fountain from my tall, intoxicated brow. I am a sack filled with meat and bones, blood, sweat, and tears, desires and visions.

What do you want to do with the [Communist] Party? A racing stable? What good is it to sharpen a knife every day if you never use it for slicing? A party is never more than a means. There is only one objective: power.

Human knowledge increases, while human irrationality stays the same. Scientific inquiry may be an embodiment of reason, but what such inquiry demonstrates is that humans are not rational animals. The fact that humanists refuse to accept the demonstration only confirms its truth.

I never read a book before reviewing it: it prejudices a man so.

Station, power, wealth-how inadequate they have proved! How useless and insecure!

The quest for certainty blocks the search for meaning. Uncertainty is the very condition to impel man to unfold his powers.

Mercy often means giving death, not life.

The following general definition of an animal: a system of different organic molecules that have combined with one another, under the impulsion of a sensation similar to an obtuse and muffled sense of touch given to them by the creator of matter as a whole, until each one of them has found the most suitable position for it shape and comfort.

After logic we must proceed to philosophy proper. Here too we have to learn from our predecessors, just as in mathematics and law. Thus it is wrong to forbid the study of ancient philosophy. Harm from it is accidental, like harm from taking medicine, drinking water, or studying law.

I am conscious that an equal division of property is impracticable. But the consequences of this enormous inequality producing so much misery to the bulk of mankind, legislators cannot invent too many devices for subdividing property..a means of silently lessening the inequality of property is to exempt all from taxation below a certain point, and to tax the higher portions of property in geometrical progression as they rise.

An autonomous electorate, free because it is free from indoctrination and manipulation, would indeed be on a "level of articulate opinion and ideology" which is not likely to be found. Therefore, the concept has to be rejected as "unrealistic"-has to be if one accepts the factually prevailing level of opinion and ideology as prescribing the valid criteria for sociological analysis. And-if indoctrination and manipulation have reached the stage where the prevailing level of opinion has become a level of falsehood, where the actual state of affairs is no longer recognized as that which it is, then an analysis which is methodologically committed to reject transitive concepts commits itself to a false consciousness. Its very empiricism is ideological.

No proceeding is better than that which you have concealed from the enemy until the time you have executed it. To know how to recognize an opportunity in war, and take it, benefits you more than anything else. Nature creates few men brave, industry and training makes many. Discipline in war counts more than fury.

The whole plan of our order should be based on the idea of preparing men of firmness and virtue bound together by unity of conviction-aiming at the punishment of vice and folly, and patronizing talent and virtue: raising worthy men from the dust and attaching them to our Brotherhood. Only then will our order have the power unobtrusively to bind the hands of the protectors of disorder and to control them without their being aware of it. In a word, we must found a form of government holding universal sway, which should be diffused over the whole world without destroying the bonds of citizenship, and beside which all other governments can continue in their customary course and do everything except what impedes the great aim of our order, which is to obtain for virtue the victory over vice.

More than a century ago, in 1804, in Letter XC of that series that constitutes the immense monody of his Obermann, Sénancour wrote the words which I have put at the head of this chapter - and of all the spiritual descendants of the patriarchal Rousseau, Sénancour was the most profound and intense; of all the men of heart and feeling that France has produced, not excluding Pascal, he was the most tragic. "Man is perishable. That may be; but let us perish resisting, and if it is nothingness that awaits us, do not let us so act that it shall be a just fate." Change this sentence from it negative to the positive form - "And if it is nothingness that awaits us, let us so act that it shall be an unjust fate" - and you get the firmest basis of action for the man who cannot or will not be a dogmatist.

The friend, enemy, and combat concepts receive their real meaning precisely because they refer to the real possibility of physical killing. War follows from enmity. War is the existential negation of the enemy.

The severe Schools shall never laugh me out of the Philosophy of Hermes, that this visible world is but a picture of the invisible.

1. Fidelity & Allegiance sworn to the King is only such a fidelity and obedience as is due to him by the law of the land; for were that faith and allegiance more than what the law requires, we would swear ourselves slaves, and the King absolute; whereas, by the law, we are free men, notwithstanding those Oaths. 2. When, therefore, the obligation by the law to fidelity and allegiance ceases, that by the Oath also ceases...

The whole world is in some ways better than it's ever been in the past. And, indeed, I think for many people the meaning of their lives really depends on that belief. If you strip out that belief in progress, if you start thinking of the world in the way in which the ancient pre-Christian Europeans did, or the Buddhists and the Hindus or the Taoists of China do, many people think that's a kind of despair. I don't know how many times I've been told "If I thought that, John, I wouldn't get up in the morning" and "If I agreed with you, John, that history had no pattern of that kind, I wouldn't get up in the morning." I said, "Well, stay in bed a bit longer, you might find a better reason for getting up."

And because it may be too great a temptation to human frailty, apt to grasp at power, for the same persons, who have the power of making laws, to have also in their hands the power to execute them, whereby they may exempt themselves from obedience to the laws they make, and suit the law, both in its making, and execution, to their own private advantage...

Time with its continuity logically involves some other kind of continuity than its own. Time, as the universal form of change, cannot exist unless there is something to undergo change, and to undergo a change continuous in time, there must be a continuity of changeable qualities.

My path was not the normal one of professors of philosophy. I did not intend to become a doctor of philosophy by studying philosophy (I am in fact a doctor of medicine) nor did I by any means, intend originally to qualify for a professorship by a dissertation on philosophy. To decide to become a philosopher seemed as foolish to me as to decide to become a poet. Since my schooldays, however, I was guided by philosophical questions. Philosophy seemed to me the supreme, even the sole, concern of man. Yet a certain awe kept me from making it my profession.

All our problems are caused by forgetting what lives within us, and we sell our souls for the "bowl of stew" of bodily satisfactions.

We live in a nightmare of falsehoods, and there are few who are sufficiently awake and aware to see things as they are. Our first duty is to clear away illusions and recover a sense of reality. If war should come, it will do so on account of our delusions, for which our hag-ridden conscience attempts to find moral excuses. To recover a sense of reality is to recover the truth about ourselves and the world in which we live, and thereby to gain the power of keeping this world from flying asunder.

The great end of all human industry, is the attainment of happiness. For this were arts invented, sciences cultivated, laws ordained, and societies modelled, by the most profound wisdom of patriots and legislators.

If by religion, we are understand sectarian dogmas, in which no two of them agree, then your exclamation on that hypothesis is just, "that this would be the best of all possible worlds, if there were no religion in it." But if the moral precepts, innate in man, and made a part of his physical constitution, as necessary for a social being, if the sublime doctrines of philanthropism and deism taught us by Jesus of Nazareth, in which all agree, constitute true religion, then, without it, this would be, as you again say, "something not fit to be named, even indeed, a hell."

There are two things which make it impossible to believe that this world is the successful work of an all-wise, all-good, and, at the same time, all-powerful Being; firstly, the misery which abounds in it everywhere; and secondly, the obvious imperfection of its highest product, man, who is a burlesque of what he should be.

My convictions, positive and negative, on all the matters of which you speak, are of long and slow growth and are firmly rooted. But the great blow which fell on me seemed to stir them to their foundation, and had I lived a couple of centuries earlier I could have fancied a devil scoffing at me and them - and asking me what profit it was to have stripped myself of the hopes and consolations of the mass of mankind? To which my only reply was and is - Oh devil! Truth is better than much profit. I have searched over the grounds of my belief, and if wife and child and name and fame were all to be lost to me one after the other as the penalty, still I will not lie.

Racism has always been a divisive force separating black men and white men, and sexism has been a force that unites the two groups.

It is generally admitted that most grown-up people, however regrettably, will try to have a good time.