The truth can be spoken only by someone who is already at home in it; not by someone who still lives in untruthfulness, and does no more than reach out towards it from within untruthfulness.

Concern for the symbol has completely disappeared from our science. And yet, if one were to give oneself the trouble, one could easily find, in certain parts at least of contemporary mathematics... symbols as clear, as beautiful, and as full of spiritual meaning as that of the circle and mediation. From modern thought to ancient wisdom the path would be short and direct, if one cared to take it.

First, [the bourgeoisie] must recognize his own impotence, his incapacity to believe in a sense of history, even if his reason leans towards the truth, the passions and prejudices produced by his class position, prevent him from accepting it. So he should not exert himself with proving the truth of the historical mission of the working class; rather, he should learn to subdue his petty bourgeois passions and prejudices. He should take lessons from those who were once as important as he is now but are ready to risk all for the revolutionary Cause.

The new tinge to modern minds is a vehement and passionate interest in the relation of general principles to irreducible and stubborn facts. All the world over and at all times there have been practical men, absorbed in 'irreducible and stubborn facts'; all the world over and at all times there have been men of philosophic temperament, who have been absorbed in the weaving of general principles. It is this union of passionate interest in the detailed facts with equal devotion to abstract generalisation which forms the novelty of our present society.

There is but one good; that is God. Everything else is good when it looks to Him and bad when it turns from Him.

Theory is taught so as to make the student believe that he or she can become a Marxist, a feminist, an Afrocentrist, or a deconstructionist with about the same effort and commitment required in choosing items from a menu.

Man is a credulous animal, and must believe something; in the absence of good grounds for belief, he will be satisfied with bad ones.

Men whose research is based on shared paradigms are committed to the same rules and standards for scientific practice. That commitment and the apparent consensus it produces are prerequisites for normal science, i.e., for the genesis and continuation of a particular research tradition.

Rightness of limitation is essential for growth of reality.Unlimited possibility and abstract creativity can procure nothing. The limitation, and the basis arising from what is already actual, are both of them necessary and interconnected.

The first condition of unity is a subjective principle; and this principle in the Positive system is the subordination of the intellect to the heart: Without this the unity that we seek can never be placed on a permanent basis, whether individually or collectively. It is essential to have some influence sufficiently powerful to produce convergence amid the heterogeneous and often antagonistic tendencies of so complex an organism as ours.

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

Authority and place demonstrate and try the tempers of men, by moving every passion and discovering every frailty.

Always put the best interpretation on a tenet. Why not on Christianity, wholesome, sweet, and poetic? It is the record of a pure and holy soul, humble, absolutely disinterested, a trutn-speaker, and bent on serving, teaching, and uplifting men. Christianity taught the capacity, the element, to Jove the All-perfect without a stingy bargain for personal happiness. It taught that to love him was happiness,-to love him in other's virtues.

If we study the history of science we see happen two inverse phenomena... Sometimes simplicity hides under complex appearances; sometimes it is the simplicity which is apparent, and which disguises extremely complicated realities....No doubt, if our means of investigation should become more and more penetrating, we should discover the simple under the complex, then the complex under the simple, then again the simple under the complex, and so on, without our being able to foresee what will be the last term. We must stop somewhere, and that science may be possible, we must stop when we have found simplicity. This is the only ground on which we can rear the edifice of our generalizations.

Now, obviously, the human race is on the point of an extremely interesting evolutionary development. The first step towards escape from this vicious circle is to recognize that the apparent "ordinariness" of the world is a delusion. If we could become deeply and permanently convinced that the world "out there" is endlessly exciting, we would never again allow ourselves to become trapped in the swamp of "taken-for-grantedness". And we would become practically unkillable. Shaw says of his "Ancients" in Back to Methuselah "Even in the moment of death, their life does not fail them". "Life failure" is that feeling that there is nothing new under the sun, and that we all have to accept defeat in the end. If we could learn the mental trick of causing the dynamo to accelerate, this illusion would never again be able to exert its power over us.

You, your families, your friends and your countries are to be exterminated by the common decision of a few brutal but powerful men. To please these men, all the private affections, all the public hopes, all that has been achieved in art, and knowledge and thought and all that might be achieved hereafter is to be wiped out forever. Our ruined lifeless planet will continue for countless ages to circle aimlessly round the sun unredeemed by the joys and loves, the occasional wisdom and the power to create beauty which have given value to human life.

One never goes so far as when one doesn't know where one is going.

The main importance of Francis Bacon's influence does not lie in any peculiar theory of inductive reasoning which he happened to express, but in the revolt against second-hand information of which he was a leader.

The first revolt is against the supreme tyranny of theology, of the phantom of God. As long as we have a master in heaven, we will be slaves on earth.

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

From the nature and purpose of civil institutions, all the lands within the limits which any particular society has circumscribed around itself are assumed by that society, and subject to their allotment only. This may be done by themselves, assembled collectively, or by their legislature, to whom they may have delegated sovereign authority; and if they are alloted in neither of these ways, each individual of the society may appropriate to himself such lands as he finds vacant, and occupancy will give him title.

Depart then satisfied, for he also who releases thee is satisfied.

It cannot be sufficiently emphasized that revolution is in vain unless inspired by its ultimate ideal. Revolutionary methods must be in tune with revolutionary aims. The means used to further the revolution must harmonize with its purposes. In short, the ethical values which the revolution is to establish in the new society must be initiated with the revolutionary activities of the so-called transitional period. The latter can serve as a real and dependable bridge to the better life only if built of the same material as the life to be achieved.

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.

Mussolini is a man no less extraordinary than Lenin. He, too, is a political genius, of a greater reach than all the statesmen of the day, with the only exception of Lenin...

Next to enjoying ourselves, the next greatest pleasure consists in preventing others from enjoying themselves, or, more generally, in the acquisition of power.

The user of the electric light -- or a hammer, or a language, or a book -- is the content. As such, there is a total metamorphosis of the user by the interface. It is the metamorphosis that I consider the message.

A theologian is born by living, nay dying and being damned, not by thinking, reading, or speculating.

Although the Law of Reason is common, the majority of people live as though they had an understanding of their own.

The most any one can do is to confess as candidly as he can the grounds for the faith that is in him, and leave his example to work on others as it may.

Christian philosophers have found no difficulty in justifying imperialism, war, the capitalist system, the use of torture, the censorship of the press and ecclesiastical tyrannies of every sort, from the tyranny of Rome to the tyrannies of Geneva and New England.

In old days the plastic arts, music, and poesy were so germane to man in his totality that his Transcendence plainly manifest in them. ... What is to-day obvious to all is a decay in the essence of art. ... the opposition to man's true nature as man.

The philosopher ... subjects experience to his critical judgment, and this contains a value judgment - namely, that freedom from toil is preferable to toil, and an intelligent life is preferable to a stupid life. It so happened that philosophy was born with these values. Scientific thought had to break this union of value judgment and analysis, for it became increasingly clear that the philosophic values did not guide the organisation of society.

I am angry at the custom of forbidding children to call their father by the name of father, and to enjoin them another, as more full of respect and reverence, as if nature had not sufficiently provided for our authority. We call Almighty God Father, and disdain to have our children call us so. I have reformed this error in my family.-[As did Henry IV of France]-And 'tis also folly and injustice to deprive children, when grown up, of familiarity with their father, and to carry a scornful and austere countenance toward them, thinking by that to keep them in awe and obedience; for it is a very idle farce that, instead of producing the effect designed, renders fathers distasteful, and, which is worse, ridiculous to their own children.

I don't think that there are any sinister persons deliberately trying to rob people of their freedom but I do think, first of all, that there are a number of impersonal forces which are pushing in the direction of less and less freedom. And I also thing there are a number of technological devices which anybody who wishes to use, can use, to accelerate this process of going away from freedom, of imposing control.

To choose one sock from each of infinitely many pairs of socks requires the Axiom of Choice, but for shoes the Axiom is not needed.

Though the framework is libertarian and laissez-faire, individual communities within it need not be, and perhaps no community within it will choose to be so. Thus, the characteristics of the framework need not pervade the individual communities. In this laissez-faire system it could turn out that though they are permitted, there are no actually functioning "capitalist" institutions; or that some communities have them and others don't or some communities have some of them, or what you will.

The sensuous may be exceedingly distinct, while intellectual concepts are extremely confused. The former we observe in the prototype of sensuous knowledge geometry; the latter, in the organon of all intellectual concepts, metaphysics. It is evident how much toil the latter is expending to dispel the fogs of confusion darkening the common intellect, though not always with the happy success of the former science.

Since we live in a society that promotes faddism and temporary superficial adaptation of different values, we are easily convinced that changes have occurred in arenas where there has been little or no change.

The stock market was created by the telegraph and the telephone, and its panics are engineered by carefully orchestrated stories in the press.

On the other hand, the cheapest form of pride is national pride; for the man affected therewith betrays a want of individual qualities of which he might be proud, since he would not otherwise resort to that which he shares with so many millions. The man who possesses outstanding personal qualities will rather see most clearly the faults of his own nation, for he has them constantly before his eyes. But every miserable fool, who has nothing in the world whereof he could be proud, resorts finally to being proud of the very nation to which he belongs. In this he finds compensation and is now ready and thankful to defend, ... all the faults and follies peculiar to it.

Pain is the opposite of strength, and so is anger.

All systems of morality are based on the idea that an action has consequences that legitimize or cancel it. A mind imbued with the absurd merely judges that those consequences must be considered calmly. It is ready to pay up. In other words, there may be responsible persons, but there are no guilty ones, in its opinion. At very most, such a mind will consent to use past experience as a basis for its future actions.

A real work of art destroys, in the consciousness of the receiver, the separation between himself and the artist.

Time, which is the author of authors.