Dualism makes the problem insoluble; materialism denies the existence of any phenomenon to study, and hence of any problem.

It makes a big difference whether you give something back or pay it off... The framers of the laws instituted festivals, in order that men should be publicly compelled to gaiety, as a necessary temperance for labors; We remember the great orator Pollio Asinius, who was not detained by anything beyond the tenth hour: he did not even need letters for an hour after that, so that no new concern arose, but he put the fatigue of the whole day in those two hours. Some joined in the middle of the day and put off some lighter work in the afternoon hours. Our elders also forbade a new report to be made in the senate after ten o'clock. The army divided the vigils, and the night was safe from the return of the expedition.

Human perception is literally incarnation.

In capitalist society however where social reason always asserts itself only post festum great disturbances may and must constantly occur.

There is but one truly serious philosophical problem and that is suicide. Judging whether life is or is not worth living amounts to answering the fundamental question of philosophy. All the rest, whether or not the world has three dimensions, whether the mind has nine or twelve categories comes afterwards. These are games; one must first answer. And if it is true, as Nietzsche claims, that a philosopher, to deserve our respect, must preach by example, you can appreciate the importance of that reply, for it will precede the definitive act. These are facts the heart can feel; yet they call for careful study before they become clear to the intellect. If I ask myself how to judge that this question is more urgent than that, I reply that one judges by the actions it entails. I have never seen anyone die for the ontological argument. 

...as the great Unitarian preacher Channing pointed out, that in France and Spain there are multitudes who have proceeded from rejecting Popery to absolute atheism, because "the fact is, that false and absurd doctrines, when exposed, have a natural tendency to beget skepticism in those who receive them without reflection. None are so likely to believe too little as those who have begun by believing too much." Here is, indeed, the terrible danger of believing too much. But no! the terrible danger comes from another quarter - from seeking to believe with the reason and not with the life.

It might be wiser for me to avoid Camarina and say nothing of theologians. They are a proud, susceptible race. They will smother me under six hundred dogmas. They will call me heretic and bring thunderbolts out of their arsenals, where they keep whole magazines of them for their enemies. Still they are Folly's servants, though they disown their mistress. They live in the third heaven, adoring their own persons and disdaining the poor crawlers upon earth. They are surrounded with a bodyguard of definitions, conclusions, corollaries, propositions explicit, and propositions implicit. ...They will tell you how the world was created. They will show you the crack where Sin crept in and corrupted mankind.

For the philosophy which is so important in each of us is not a technical matter; it is our more or less dumb sense of what life honestly and deeply means. It is only partly got from books; it is our individual way of just seeing and feeling the total push and pressure of the cosmos. ...I have heard friends and colleagues try to popularize philosophy... but they soon grew dry, and then technical, and the results were only partially encouraging. So my enterprise is a bold one. The founder of pragmatism... gave... lectures... with that very word in its title,-flashes of brilliant light relieved against Cimmerian darkness! None of us... understood all that he said-yet here I stand making a very similar venture. ...There is... a curious fascination in hearing deep things talked about, even though neither we nor the disputants understand them. We get the problematic thrill, we feel the presence of the vastness.

The Text is plural. Which is not simply to say that it has several meanings, but that it accomplishes the very plural of meaning: an irreducible (and not merely an acceptable) plural. The Text is not a co-existence of meanings but a passage, an overcrossing; thus it answers not to an interpretation, even a liberal one, but to an explosion, a dissemination.

I shall often go wrong through defect of judgment. When right, I shall often be thought wrong by those whose positions will not command a view of the whole ground. I ask your indulgence for my own errors, which will never be intentional, and your support against the errors of others, who may condemn what they would not if seen in all its parts.

You see, if you say something positive like the whole of life - all living things - is descended from a single common ancestor which lived about 4,000 million years ago and that we are all cousins, well that is an exceedingly important and true thing to say and that is what I want to say. Somebody who is religious sees that as threatening and so I am represented as attacking religion, and I am forced into responding to their reaction. But you do not have to see my main purpose as attacking religion. Certainly I see the scientific view of the world as incompatible with religion, but that is not what is interesting about it. It is also incompatible with magic, but that also is not worth stressing. What is interesting about the scientific world view is that it is true, inspiring, remarkable and that it unites a whole lot of phenomena under a single heading. And that is what is so exciting for me.

In television, images are projected at you. You are the screen. The images wrap around you. You are the vanishing point.

It was the normal working of the antisuccess mechanism. In our overcrowded modern world a hit record, a best-selling book, a successful film, can reach more people in a week than Shakespeare or Beethoven reached in a whole lifetime. And so fame has become the most romantic, the most desirable of all commodities, the dream for which a modern Faust might sell his soul to the Devil. Once attained, fame is never as easy to hold on to as some people believe. The people who achieve fame by some accident of fashion are usually forgotten within a week; the ones who remain on top have to work to stay there. But few people understand this. The result is that anyone who achieves sudden notoriety arouses envy and hostility. The greater the success, the greater the reaction.

The greatest and noblest conceptions have no image wrought plainly for human vision, which he who wishes to satisfy the mind of the inquirer can apply to some one of his senses and by mere exhibition satisfy the mind. We must therefore endeavor by practice to acquire the power of giving and understanding a rational definition of each one of them; for immaterial things, which are the noblest and greatest, can be exhibited by reason only, and it is for their sake that all we are saying is said. But it is always easier to practice in small matters than in greater ones.

When an acquaintance goes by I often step back from my window, not so much to spare him the effort of acknowledging me as to spare myself the embarrassment of seeing that he has not done so.

Nay, men, if any of you had heeded what I was ever foretelling and advising, ye would now neither be fearing a single man nor putting your hopes in a single man.

Let a man once overcome his selfish terror at his own finitude, and his finitude is, in one sense, overcome.

Everything intercepts us from ourselves.

Suppose a person entering a house were to feel heat on the porch, and going further, were to feel the heat increasing, the more they penetrated within. Doubtless, such a person would believe there was a fire in the house, even though they did not see the fire that must be causing all this heat. A similar thing will happen to anyone who considers this world in detail: one will observe that all things are arranged according to their degrees of beauty and excellence, and that the nearer they are to God, the more beautiful and better they are.

The true servants of God are not solicitous that He should order them to do what they desire to do, but that they may desire to do what He orders them to do.

""You do not love the mind of your race, nor the body. Any kind of creature will please you if only it is begotten by your kind as they now are. It seems to me, Thick One, what you really love is no completed creature but the very seed itself: for that is all that is left".

Truth is ... one approach to the attainment of the good, but in and of itself, it is neither the good nor the beautiful ... Socrates, Pascal, and others regarded knowledge of the truth with regard to purposeless objects as incongruous with the good ... by exposing deception, truth destroys illusion, which is the principle attribute of beauty.

Jesus answered: "Believe me, Barnabas that I cannot weep as much as I ought. For if men had not called me God, I should have seen God here as he will be seen in paradise, and should have been safe not to fear the day of judgment. But God knows that I am innocent, because never have I harboured thought to be held more than a poor slave. No, I tell you that if I had not been called God I should have been carried into paradise when I shall depart from the world, whereas now I shall not go thither until the judgment. Now you see if I have cause to weep."

None of the things they learn, should ever be made a burthen to them, or impos's on them as a task. Whatever is so proposed, presently becomes irksome; the mind takes an aversion to it, though before it were a thing of delight or indifferency. Let a child but be ordered to whip his top at a certain time every day, whether he has or has not a mind to it; let this be but requir'd of him as a duty, wherein he must spend so many hours morning and afternoon, and see whether he will not soon be weary of any play at this rate. Is it not so with grown men?

England's genius filled all measure Of heart and soul, of strength and pleasure, Gave to the mind its emperor, And life was larger than before: Nor sequent centuries could hit Orbit and sum of Shakespeare's wit. The men who lived with him became Poets, for the air was fame.

The nature of the universe is the nature of things that are. Now, things that are have kinship with things that are from the beginning. Further, this nature is styled Truth; and it is the first cause of all that is true.

The future masters of technology will have to be lighthearted and intelligent. The machine easily masters the grim and the dumb.

Is there anything in life so disenchanting as attainment?

The rule, acknowledged or not, seems to be that if we have great power we must use it. We would use a steam shovel to pick up a dime. We have experts who can prove there is no other way to do it.

In situations of de facto diversity, attempts to impose a single way of life on an entire population is a formula for dictatorship.

First, what do we mean by anguish? The existentialist frankly states that man is in anguish. His meaning is as follows-When a man commits himself to anything, fully realizing that he is not only choosing what he will be, but is thereby at the same time a legislator deciding for the whole of mankind-in such a moment a man cannot escape from the sense of complete and profound responsibility.

Wonder is not a disease. Wonder, and its expression in poetry and the arts, are among the most important things which seem to distinguish men from other animals, and intelligent and sensitive people from morons.

Self-sufficiency is the greatest of all wealth.

According to Christian teachers, the essential vice, the utmost evil, is Pride. Unchastity, anger, greed, drunkenness, and all that, are mere fleabites in comparison: it was through Pride that the devil became the devil: Pride leads to every other vice: it is the complete anti-God state of mind.

He will better comprehend the foundations and measures of decency and justice, and have livelier, and more lasting impressions of what he ought to do, by giving his opinion on cases propos'd, and reasoning with his tutor on fit instances, than by giving a silent, negligent, sleepy audience to his tutor's lectures; and much more than by captious logical disputes, or set declamations of his own, upon any question. The one sets the thoughts upon wit and false colours, and not upon truth; the other teaches fallacy, wrangling, and opiniatry; and they are both of them things that spoil the judgment, and put a man out of the way of right and fair reasoning; and therefore carefully to be avoided by one who would improve himself, and be acceptable to others.

Philosophy is an everlasting fire, sometimes damped down by setting itself limits, then flaring into new life as it consumes them. Every field of inquiry is limited, but philosophy has an essential relation to the question of limits, to its own limits.

What excited me was the recognition that this was simply another version of the problem that had obsessed me all of my life -- the problem of those moments when life seems entirely delightful, when we experience a sensation of what G.K. Chesterton called "absurd good news." Life normally strikes most of us as hard, dull and unsatisfying; but in these moments, consciousness seems to glow and expand, and all the contradictions seem to be resolved. Which of the two visions is true? My own reflections had led me to conclude that the vision of "absurd good news" is somehow broader and more comprehensive than the feeling that life is dull, boring and meaningless. Boredom is basically a feeling of narrowness, and surely a narrow vision is bound to be less true than a broad one?

When the intensity of emotional conviction subsides, a man who is in the habit of reasoning will search for logical grounds in favour of the belief which he finds in himself.

To aspire to be superhuman is a most discreditable admission that you lack the guts, the wit, the moderating judgment to be successfully and consummately human.

The primary use of knowledge is for such guidance of conduct under all circumstances as shall make living complete. All other uses of knowledge are secondary.

As if our birth had at first sundered things, and we had been thrust up through into nature like a wedge, and not till the wound heals and the scar disappears, do we begin to discover where we are, and that nature is one and continuous everywhere.

Learn to ask of all actions, "Why are they doing that?" Starting with your own.

Get hold of yourself, be confident once more, don't forget that it is not given to just anyone to have idolized discouragement without succumbing to it.

Literacy, the visual technology, dissolved the tribal magic by means of its stress on fragmentation and specialization and created the individual.

When evening comes, I return home and enter my study; on the threshold I take off my workday clothes, covered with mud and dirt, and put on the garments of court and palace. Fitted out appropriately, I step inside the venerable courts of the ancients, where, solicitously received by them, I nourish myself on that food that alone is mine and for which I was born; where I am unashamed to converse with them and to question them about the motives for their actions, and they, out of their human kindness, answer me. And for four hours at a time I feel no boredom, I forget all my troubles, I do not dread poverty, and I am not terrified by death. I absorb myself into them completely.

If a poor person envies a rich person, he is no better than the rich person.