We are to remember what an umpire Nature is; what a greatness, composure of depth and tolerance there is in her. You take wheat to cast into the Earth's bosom; your wheat may be mixed with chaff, chopped straw, barn-sweepings, dust and all imaginable rubbish; no matter: you cast it into the kind just Earth; she grows the wheat, - the whole rubbish she silently absorbs, shrouds it in, says nothing of the rubbish. The yellow wheat is growing there; the good Earth is silent about all the rest, - has silently turned all the rest to some benefit too, and makes no complaint about it! So everywhere in Nature! She is true and not a lie; and yet so great, and just, and motherly in her truth. She requires of a thing only that it be genuine of heart; she will protect it if so; will not, if not so. There is a soul of truth in all the things she ever gave harbor to. Alas, is not this the history of all highest Truth that comes or ever came into the world?

No subgroup, race, nationalism, religious group, gender based groups or other identity essence based groups will ever be more important than, and should never ethically take precedence over the existence based universal group, the human group. Universal identity takes precedence over subgroup identity, and when we are forced to subgroup in reaction to injustice, that is the only ethical subgroup.

The Law continues to exist and to function. But it no longer exists for me.

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.

To fall into a habit is to begin to cease to be.

Truths dead and forgotten long ago, conceptions of the world and its people, covered with mould, even during the times of our grandmothers, are being hammered into the heads of our young generation.

Thou shouldst not become presumptuous through much treasure and wealth; for in the end it is necessary for thee to leave all.

And what has Don Quixote left, do you ask? I answer, he has left himself, and a man, a living and eternal man, is worth all the theories and all the philosophies. Other peoples have left chiefly institutions, books; we have left souls; St. Teresa is worth any institution, any Critique of Pure Reason.

Once the first radical attack on private property has been launched, the proletariat will find itself forced to go ever further, to concentrate increasingly in the hands of the state all capital, all agriculture, all transport, all trade. All the foregoing measures are directed to this end; and they will become practicable and feasible, capable of producing their centralizing effects to precisely the degree that the proletariat, through its labor, multiplies the country's productive forces.

Since a great part of those Learned Men, especially Physicians who have discerned the defects of the vulgar Philosophy, but are not yet come to understand and relish the Corpuscularian, have slid into the Doctrine of the Chymists; and since the Spagyrists are wont to pretend to make out all the Qualities of bodies from the Predominancy of some one of their three Hypostatical Principles, I suppose it may both keep my opinion from appearing too presumptuous, and (which is far more considerable) may make way for the fairer Reception of the Mechanical Hypothesis about Qualities, if I here intimate (though but briefly and in general) some of those defects, that I have observed in Chymists Explications of Qualities.

Whensoever by some present hard occurrences thou art constrained to be in some sort troubled and vexed, return unto thyself as soon as may be, and be not out of tune longer than thou must needs. For so shalt thou be the better able to keep thy part another time, and to maintain the harmony, if thou dost use thyself to this continually; once out, presently to have recourse unto it, and to begin again.

To those who hold abstractly to Hegel's political philosophy, Hobhouse replies that the very fact of class society, the patent influence of class interests on the state, renders it impossible to designate the state as expressive of the real will of individuals as a whole. 'Wherever a community is governed by one class or one race, the remaining class or race is permanently in the position of having to take what it can get.'

In philosophy the race is to the one who can run slowest-the one who crosses the finish line last.

The baby, assailed by eyes, ears, nose, skin, and entrails at once, feels it all as one great blooming, buzzing confusion; and to the very end of life, our location of all things in one space is due to the fact that the original extents or bignesses of all the sensations which came to our notice at once, coalesced together into one and the same space.

since our leading men think themselves in a seventh heaven, if there are bearded mullets in their fish-ponds that will come to hand for food, and neglect everything else, do not you think that I am doing no mean service if I secure that those who have the power, should not have the will, to do any harm?

An arrogant person considers himself perfect. This is the chief harm of arrogance. It interferes with a person's main task in life-becoming a better person.

Every civilized human being, whatever his conscious development, is still an archaic man at the deeper levels of his psyche. Just as the human body connects us with the mammals and displays numerous relics of earlier evolutionary stages going back to even the reptilian age, so the human psyche is likewise a product of evolution which, when followed up to its origins, show countless archaic traits.

How many of us are able to distinguish between the odors of noon and midnight, or of winter and summer, or of a windy spell and a still one? If man is so generally less happy in the cities than in the country, it is because all these variations and nuances of sight and smell and sound are less clearly marked and lost in the general monotony of gray walls and cement pavements.

The hand that rounded Peter's dome, And groined the aisles of Christian Rome, Wrought in a sad sincerity, Himself from God he could not free; He builded better than he knew, The conscious stone to beauty grew.

I have turned my entire attention to Greek. The first thing I shall do, as soon as the money arrives, is to buy some Greek authors; after that, I shall buy clothes.

Some people, when they do someone a favor, are always looking for a chance to call it in. And some aren't, but they're still aware of it--still regard it as a debt. But others don't even do that. They're like a vine that produces grapes without looking for anything in return. (Hays translation) A man makes no noise over a good deed, but passes on to another as a vine to bear grapes again in season.

Society triumphs over many. They wish to regenerate the world with their institutions, with their moral philosophy, with their love. Then they sink to living from breakfast till dinner, from dinner till tea, with a little worsted work, and to looking forward to nothing but bed. When shall we see a life full of steady enthusiasm, walking straight to its aim, flying home, as that bird is now, against the wind - with the calmness and the confidence of one who knows the laws of God and can apply them?

From whatever side the matter is regarded, it is always found that reason confronts our longing for personal immortality and contradicts it. And the truth is, in all strictness, that reason is the enemy of life.

It was the addition of status that brought the little things: a more comfortable seat here, a better cut of meat there, a shorter wait in line at the other place. To the philosophical mind, these items might seem scarcely worth any great trouble to acquire.Yet no one, however philosophical, could give up those privileges, once acquired, without a pang. That was the point.

The natural effort of every individual to better his own condition, when suffered to exert itself with freedom and security is so powerful a principle that it is alone, and without any assistance, not only capable of carrying on the society to wealth and prosperity, but of surmounting a hundred impertinent obstructions with which the folly of human laws too often incumbers its operations; though the effect of these obstructions is always more or less either to encroach upon its freedom, or to diminish its security.

All the measures now proposed are only a compromise with the errors of the present systems; but as these errors now almost universally exist, and must be overcome solely by the force of reason; and as reason, to effect the most beneficial purposes, makes her advance by slow degrees, and progressively substantiates one truth of high import after another, it will be evident, to minds of comprehensive and accurate thought, that by these and similar compromises alone can success be rationally expected in practice. For such compromises bring truth and error before the public; and whenever they are fairly exhibited together, truth must ultimately prevail.

Macaulay is like a book in breeches...He has occasional flashes of silence, that make his conversation perfectly delightful.

Many a time I have wanted to stop talking and find out what I really believed.

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

The rich in all societies may be thrown into two classes. The first is of those who are powerful as well as rich, and conduct the operations of the vast political machine. The other is of those who employ their riches wholly in the acquisition of pleasure. As to the first sort, their continual care and anxiety, their toilsome days and sleepless nights, are next to proverbial. These circumstances are sufficient almost to level their condition to that of the unhappy majority; but there are other circumstances which place them in a far lower condition. Not only their understandings labour continually, which is the severest labour, but their hearts are torn by the worst, most troublesome, and insatiable of all passions, by avarice, by ambition, by fear and jealousy. No part of the mind has rest. Power gradually extirpates from the mind every humane and gentle virtue. Pity, benevolence, friendship, are things almost unknown in high stations.

Is this not an advantage? Is it not a sign of immense progress that the masses should have "ideas," that is to say, should be cultured? By no means. The "ideas" of the average man are not genuine ideas, nor is their possession culture. An idea is a putting truth in checkmate. Whoever wishes to have ideas must first prepare himself to desire truth and to accept the rules of the game imposed by it. It is no use speaking of ideas when there is no acceptance of a higher authority to regulate them, a series of standards to which it is possible to appeal in a discussion. These standards are the principles on which culture rests.

The limits of my language mean the limits of my world. (5.6) Variant translations: The limits of my language stand for the limits of my world. The limits of my language are the limits of my mind. All I know is what I have words for.

Keep this thought handy when you feel a bit of rage coming on - it isn't manly to be enraged. Rather, gentleness and civility are more human, and therefore manlier. A real person doesn't give way to anger and discontent, and such a person has strength, courage, and endurance - unlike the angry and complaining. The nearer a man comes to a calm mind, the closer he is to strength.

I think people who are unhappy are always proud of being so, and therefore do not like to be told that there is nothing grand about their unhappiness. A man who is melancholy because lack of exercise has upset his liver always believes that it is the loss of God, or the menace of Bolshevism, or some such dignified cause that makes him sad. When you tell people that happiness is a simple matter, they get annoyed with you.

We know nothing accurately in reality, but only as it changes according to the bodily condition, and the constitution of those things that flow upon the body and impinge upon it.

If, in my retirement to the humble station of a private citizen, I am accompanied with the esteem and approbation of my fellow citizens, trophies obtained by the blood-stained steel, or the tattered flags of the tented field, will never be envied. The care of human life and happiness, and not their destruction, is the first and only legitimate object of good government.

Suffer it to be so now: for thus it becometh us to fulfil all righteousness.

The "message" of any medium or technology is the change of scale or pace or pattern that it introduces into human affairs.

When I made my theoretical model, I could not have guessed that people would try to realise it with Molotov cocktails.

I consider the foundation of the Constitution as laid on this ground: That "all powers not delegated to the United States, by the Constitution, nor prohibited by it to the States, are reserved to the States or to the people." To take a single step beyond the boundaries thus specially drawn around the powers of Congress, is to take possession of a boundless field of power, no longer susceptible of any definition. The incorporation of a bank, and the powers assumed by this bill, have not, in my opinion, been delegated to the United States, by the Constitution... They are not among the powers specially enumerated...

You will die, not because you are ill, but because you are alive; even when you have been cured, thesame end awaits you; when you have recovered, it will be not death, but ill health, that you have escaped.

I now come to the second reason for the modern fading of interest in religion. Religion is the reaction of human nature to its search for God. The presentation of God under the aspect of power awakens every modern instinct of critical reaction. This is fatal; for religion collapses unless its main positions command immediacy of assent. In this respect the old phraseology is at variance with the psychology of modern civilisations. This change in psychology is largely due to science, and is one of the chief ways in which the advance of science has weakened the hold of the old religious forms of expression.

When I happen to be satisfied with everything, even God and myself, I immediately react like the man who, on a brilliant day, torments himself because the sun is bound to explode in a few billion years.

Even the most inspired verse, which boasts not without a relative justification to be immortal, becomes in the course of ages a scarcely legible hieroglyphic; the language it was written in dies, a learned education and an imaginative effort are requisite to catch even a vestige of its original force. Nothing is so irrevocable as mind.

But in life, as we are cognizant of it, mental development can go but a little way. The mind hardly begins to awake ere the bodily powers decline - it but becomes dimly conscious of the vast fields before it, but begins to learn and use its strength, to recognize relations and extend its sympathies, when, with the death of the body, it passes away. Unless there is something more, there seems here a break, a failure. Whether it be a Humboldt or a Herschel, a Moses who looks from Pisgah, a Joshua who leads the host, or one of those sweet and patient souls who in narrow circles live radiant lives, there seems, if mind and character here developed can go no further, a purposelessness inconsistent with what we can see of the linked sequence of the universe.

A free society is a community of free beings, bound by the laws of sympathy and by the obligations of family love. It is not a society of people released from all moral constraint-for that is precisely the opposite of a society. Without moral constraint there can be no cooperation, no family commitment, no long-term prospects, no hope of economic, let alone social, order.

Out of the shadow of the abstract man, who thinks for the pleasure of thinking, emerges the organic man, who thinks because of a vital imbalance, and who is beyond science and art.

Landlords... grow richer, as it were in their sleep, without working, risking, or economizing.