Revolution is indeed a violent process. But if it is to result only in a change of dictatorship, in a shifting of names and political personalities, then it is hardly worth while. It is surely not worth all the struggle and sacrifice, the stupendous loss in human life and cultural values that result from every revolution. If such a revolution were even to bring greater social well being (which has not been the case in Russia) then it would also not be worth the terrific price paid: mere improvement can be brought about without bloody revolution.

Another force driving progressive evolution is the so-called "arms-race." Prey animals evolve faster running speeds because predators do. Consequently predators have to evolve even faster running speeds, and so on, in an escalating spiral. Such arms races probably account for the spectacularly advanced engineering of eyes, ears, brains, bat "radar" and all the other high-tech weaponry that animals display.

The greatest height of heroism to which an individual, like a people, can attain is to know how to face ridicule; better still, to know how to make oneself ridiculous and not to shrink from the ridicule.

Understand however that every man is worth just so much as the things are worth about which he busies himself.

A religious symbol does not rest on any opinion. And error belongs only with opinion. One would like to say: This is what took place here; laugh, if you can.

The contention that a standing army and navy is the best security of peace is about as logical as the claim that the most peaceful citizen is he who goes about heavily armed. The experience of every-day life fully proves that the armed individual is invariably anxious to try his strength. The same is historically true of governments. Really peaceful countries do not waste life and energy in war preparations, with the result that peace is maintained.

I remembered the way out suggested by a great princess when told that the peasants had no bread: "Well, let them eat cake".

Falling in love is the one illogical adventure, the one thing of which we are tempted to think as supernatural, in our trite and reasonable world. The effect is out of all proportion with the cause. Two persons, neither of them, it may be, very amiable or very beautiful, meet, speak a little, and look a little into each other's eyes. That has been done a dozen or so of times in the experience of either with no great result. But on this occasion all is different. They fall at once into that state in which another person becomes to us the very gist and centrepoint of God's creation, and demolishes our laborious theories with a smile; in which our ideas are so bound up with the one master-thought that even the trivial cares of our own person become so many acts of devotion, and the love of life itself is translated into a wish to remain in the same world with so precious and desirable a fellow-creature.

Let us have the candor to acknowledge that what we call "the economy" or "the free market" is less and less distinguishable from warfare. For about half of the last century, we worried about world conquest by international communism. Now with less worry (so far) we are witnessing world conquest by international capitalism. Though its political means are milder (so far) than those of communism, this newly internationalized capitalism may prove even more destructive of human cultures and communities, of freedom, and of nature. Its tendency is just as much toward total dominance and control.

The philosophy of nature must not be unduly terrestrial; for it, the earth is merely one of the smaller planets of one of the smaller stars of the Milky Way. It would be ridiculous to warp the philosophy of nature in order to bring out results that are pleasing to the tiny parasites of this insignificant planet. Vitalism as a philosophy, and evolutionism, show, in this respect, a lack of sense of proportion and logical relevance. They regard the facts of life, which are personally interesting to us, as having a cosmic significance, not a significance confined to the earth's surface. Optimism and pessimism, as cosmic philosophies, show the same naive humanism; the great world, so far as we know it from the philosophy of nature, is neither good nor bad, and is not concerned to make us happy or unhappy. All such philosophies spring from self-importance and are best corrected by a little astronomy.

It is easy to follow in the sacred writings of the Jewish people the development of the religion of fear into the moral religion, which is carried further in the New Testament. The religions of all civilized peoples, especially those of the Orient, are principally moral religions. An important advance in the life of a people is the transformation of the religion of fear into the moral religion. But one must avoid the prejudice that regards the religions of primitive peoples as pure fear religions and those of the civilized races as pure moral religions. All are mixed forms, though the moral element predominates in the higher levels of social life.

If a man is mistaken, instruct him kindly and show him his error. But if thou art not able, blame thyself, or blame not even thyself.

To win a truly great life for the people of Israel, a great peace is necessary, not a fictitious peace, the dwarfish peace that is no more than a feeble intermission, but a true peace with the neighboring peoples, which alone can render possible a common development of this portion of the earth as the vanguard of the awakening Near East.

What odds does it make to the man who lives within Nature's bounds, whether he ploughs a hundred acres or a thousand?

To be is to be cornered.

To be angry with a man is to hate him; to hate him is to wish him harm; but to wish him well, even if he has done you harm, is the mark of a great mind.

Every central government worships uniformity: uniformity relieves it from inquiry into an infinity of details.

And how does the God's existence emerge from the proof? Does it follow straightway, without any breach of continuity? Or have we not here an analogy to the behavior of the little Cartesian dolls? As soon as I let go of the doll it stands on its head. As soon as I let it go, I must therefore let it go. So also with the proof. As long as I keep my hold on the proof, i.e., continue to demonstrate, the existence does not come out, if for no other reason than that I am engaged in proving it; but when I let the proof go, the existence is there. But this act of letting go is surely also something; it is indeed a contribution of mine. Must not this also be taken into the account, this little moment, brief as it may be – it need not be long, for it is a leap. However brief this moment, if only an instantaneous now, this "now" must be included in the reckoning.

My doubt goes like this: How could the Loving One have the heart to let human beings become so guilty that they got his murder on their consciences?

There is no wish more natural than the wish to know.

But greatly his most important culture he had gathered - and this, too, by his own endeavors - from the better part of the district, the religious men; to whom, as to the most excellent, his own nature gradually attached and attracted him. He was religious with the consent of his whole faculties. Without religion he would have been nothing.

God is what survives the evidence that nothing deserves to be thought.

What really matters is that we should all of us realize that we are guilty of inhumanity. The horror of this realization should shake us out of our lethargy so that we can direct our hopes and our intentions to the coming of an era in which war will have no place.

I know God only as he became human, so shall I have him in no other way.

Art is a human activity having for its purpose the transmission to others of the highest and best feelings to which men have risen.

All these people talk so eloquently about getting back to good old-fashioned values. Well, as an old poop I can remember back to when we had those old-fashioned values, and I say let's get back to the good old-fashioned First Amendment of the good old-fashioned Constitution of the United States-and to hell with the censors! Give me knowledge or give me death!

Time, which is the author of authors.

Government is violence, Christianity is meekness, non-resistance, love. And, therefore, government cannot be Christian, and a man who wishes to be a Christian must not serve government.

Naturally, every age thinks that all ages before it were prejudiced, and today we think this more than ever and are just as wrong as all previous ages that thought so. How often have we not seen the truth condemned! It is sad but unfortunately true that man learns nothing from history.

In the Gospels, for instance, we sometimes find the kingdom of heaven illustrated by principles drawn from observation of this world rather than from an ideal conception of justice; ... They remind us that the God we are seeking is present and active, that he is the living God; they are doubtless necessary if we are to keep religion from passing into a mere idealism and God into the vanishing point of our thought and endeavour.

If you are in a strait, a very good indication as to choice-perhaps the best you could get-is a book you have a great curiosity about. You are then in the readiest and best of all possible conditions to improve by that book.

Staying as I am, one foot in one country and the other in another, I find my condition very happy, in that it is free.

The Hero as Divinity, the Hero as Prophet, are productions of old ages; not to be repeated in the new. They presuppose a certain rudeness of conception, which the progress of mere scientific knowledge puts an end to. There needs to be, as it were, a world vacant, or almost vacant of scientific forms, if men in their loving wonder are to fancy their fellow-man either a god or one speaking with the voice of a god. Divinity and Prophet are past.

The reason for sketching what's technically feasible with the tools of synthetic biology is that only after human complicity in the persistence of suffering in the biosphere is acknowledged can we hope to have an informed socio-political debate on the morality of its perpetuation. No serious ethical discussion of free-living animal suffering can begin in the absence of recognition of human responsibility for nonhuman well-being.

The monuments of wit survive the monuments of power.

Appearances to the mind are of four kinds. Things either are what they appear to be; or they neither are, nor appear to be; or they are, and do not appear to be; or they are not, and yet appear to be. Rightly to aim in all these cases is the wise man's task.

Were I a nightingale, I would act the part of a nightingale; were I a swan, the part of a swan.

A great deal of intelligence can be invested in ignorance when the need for illusion is deep. 

My purpose is to set forth a very new science dealing with a very ancient subject. There is, in nature, perhaps nothing older than motion, concerning which the books written by philosophers are neither few nor small; nevertheless I have discovered by experiment some properties of it which are worth knowing and which have not hitherto been either observed or demonstrated. Some superficial observations have been made, as, for instance, that the free motion [naturalem motum] of a heavy falling body is continuously accelerated; but to just what extent this acceleration occurs has not yet been announced; for so far as I know, no one has yet pointed out that the distances traversed, during equal intervals of time, by a body falling from rest, stand to one another in the same ratio as the odd numbers beginning with unity.

The possibility of divorce renders both marriage partners stricter in their observance of the duties they owe to each other. Divorces help to improve morals and to increase the population.

What do I care about Jupiter? Justice is a human issue, and I do not need a god to teach it to me.

Conformity to nature has no connection whatever with right and wrong. The idea can never be fitly introduced into ethical discussions at all, except, occasionally and partially, into the question of degrees of culpability. To illustrate this point, let us consider the phrase by which the greatest intensity of condemnatory feeling is conveyed in connection with the idea of nature - the word "unnatural." That a thing is unnatural, in any precise meaning which can be attached to the word, is no argument for its being blamable; since the most criminal actions are to a being like man not more unnatural than most of the virtues.

Since I would rather make of him an able man than a learned man, I would also urge that care be taken to choose a guide with a well-made rather than a well-filled head.