Biopiracy is biological theft; illegal collection of indigenous plants by corporations who patent them for their own use.

The question of the principle of the form of the intelligible world turns, therefore, upon making apparent in what manner it is possible for several substances to be in mutual commerce, and for this reason to pertain to the same whole, which is called world. We do not here consider the world, let it be understood, as to matter, that is, as to the nature of the substances of which it consists, whether they be material or immaterial, but as to form, that is to say, how among several things taken separately a connection, and among them all, totality can have place.

The 'intense life' advertised by the neoliberal regime is in truth simply a life of intense consumption.

There is one thing, and only one, in the whole universe which we know more about than we could learn from external observation. That one thing is Man. We do not merely observe men, we are men. In this case we have, so to speak, inside information; we are in the know.

...an intellectual concept abstracts from everything sensuous, it is not abstracted from sensuous things, and perhaps would be more correctly called abstracting than abstract. Intellectual concepts it is more cautious, therefore, to call pure ideas, and concepts given only empirically, abstract ideas.

All became so jealous of the rights of their own personality that they did their very utmost to curtail and destroy them in others, and made that the chief thing in their lives. Slavery followed, even voluntary slavery; the weak eagerly submitted to the strong, on condition that the latter aided them to subdue the still weaker. Then there were saints who came to these people, weeping, and talked to them of their pride, of their loss of harmony and due proportion, of their loss of shame. They were laughed at or pelted with stones.

The scene should be gently open'd, and his entrance made step by step, and the dangers pointed out that attend him from several degrees, tempers, designs, and clubs of men. He should be prepared to be shocked by some, and caress'd by others; warned who are like to oppose, who to mislead, who to undermine him, and who to serve him. He should be instructed how to know and distinguish them; where he should let them see, and when dissemble the knowledge of them and their aims and workings.

It is a great good fortune, as Stendhal said, for one "to have his passion as a profession."

The militarily-patriotic and the romantic-minded everywhere, and especially the professional military class, refuse to admit for a moment that war may be a transitory phenomenon in social evolution. The notion of a sheep's paradise like that revolts, they say, our higher imagination. Where then would be the steeps of life? If war had ever stopped, we should have to re-invent it, on this view, to redeem life from flat degeneration. Reflective apologists for war at the present day all take it religiously. It is a sort of sacrament. It's profits are to the vanquished as well as to the victor; and quite apart from any question of profit, it is an absolute good, we are told, for it is human nature at its highest dynamic.

Although I consider our political world to be the best of which we have any historical knowledge, we should beware of attributing this fact to democracy or to freedom. Freedom is not a supplier who delivers goods to our door. Democracy does not ensure that anything is accomplished - certainly not an economic miracle. It is wrong and dangerous to extol freedom by telling people that they will certainly be all right once they are free. How someone fares in life is largely a matter of luck or grace, and to a comparatively small degree perhaps also of competence, diligence, and other virtues. The most we can say of democracy or freedom is that they give our personal abilities a little more influence on our well-being.

I have tried to set forth a theory that enables us to understand and to assess these feelings about the primacy of justice. Justice as fairness is the outcome: it articulates these opinions and supports their general tendency.

Behold, a sower went forth to sow; And when he sowed, some seeds fell by the way side, and the fowls came and devoured them up: Some fell upon stony places, where they had not much earth: and forthwith they sprung up, because they had no deepness of earth: And when the sun was up, they were scorched; and because they had no root, they withered away. And some fell among thorns; and the thorns sprung up, and choked them: But other fell into good ground, and brought forth fruit, some an hundredfold, some sixtyfold, some thirtyfold. Who hath ears to hear, let him hear.

Rationality requires a choice among all possible alternative behaviors. In actual behavior, only a very few of all these possible alternatives come to mind.

Once we begin to want, we fall under the jurisdiction of the Devil.

There is no method of reasoning more common, and yet none more blameable, than, in philosophical disputes, to endeavour the refutation of any hypothesis, by a pretence of its dangerous consequences to religion and morality. When any opinion leads to absurdities, it is certainly false; but it is not certain that an opinion is false, because it is of dangerous consequence. Such topics, therefore, ought entirely to be forborne; as serving nothing to the discovery of truth, but only to make the person of an antagonist odious.

Of course, there are those - Sandel, Walzer and Dworkin, for example - who propose "communitarian" ways of thinking, as a further move in the direction which a sophisticated liberalism requires. But none of them is prepared to accept the real price of community: which is sanctity, intolerance, exclusion, and a sense that life's meaning depends upon obedience, and also on vigilance against the enemy.

What are you waiting for in order to give up?

The Theophilanthropists believe in the existence of God, and the immortality of the soul.

Wherefore think ye evil in your hearts? For whether is easier, to say, Thy sins be forgiven thee; or to say, Arise, and walk? But that ye may know that the Son of man hath power on earth to forgive sins, (then saith he to the sick of the palsy,) Arise, take up thy bed, and go unto thine house.

It is so rare to meet with a man out-doors who cherishes a worthy thought in his mind, which is independent of the labor of his hands.

Man is the only creature who refuses to be what he is.

In physical reality one cause does not produce a given effect, but a multitude of distinct causes contribute to produce it, without our having any means of discriminating the part of each of them. ...Causes which have produced a certain effect will never be reproduced except approximately.

A clash of doctrines is not a disaster - it is an opportunity.

[When Vonnegut tells his wife he's going out to buy an envelope] Oh, she says, well, you're not a poor man. You know, why don't you go online and buy a hundred envelopes and put them in the closet? And so I pretend not to hear her. And go out to get an envelope because I'm going to have a hell of a good time in the process of buying one envelope. I meet a lot of people. And, see some great looking babes. And a fire engine goes by. And I give them the thumbs up. And, and ask a woman what kind of dog that is. And, and I don't know. The moral of the story is, is we're here on Earth to fart around. And, of course, the computers will do us out of that. And, what the computer people don't realize, or they don't care, is we're dancing animals. You know, we love to move around. And, we're not supposed to dance at all anymore.

'Tis not in strength of body nor in gold that men find happiness, but in uprightness and in fulness of understanding.

A single observation that is inconsistent with some generalization points to the falsehood of the generalization, and thereby 'points to itself'.

He who feared that he would not succeed sat still.

The art of being wise is the art of knowing what to overlook.

Most books belong to the house and streets only, and in the fields their leaves feel very thin.

I know well what I am fleeing from but not what I am in search of.

True Religion does not manifest itself outwardly, and impels man to no course of external conduct which he would not otherwise have adopted, but that it only completes his true In ward Being and Dignity. It is neither an Action, nor an incentive to Action, but a Thought:-it is LIGHT, and the One True Light, which bears within it all Life and all the forms of Life, and pervades their innermost substance. Once arisen, this Light flows on spontaneously forever, spreading itself forth without term or limit;-and it is as idle to bid it shine, as it would be to address such a command to the material sun when it stands in the noon-day heavens. It does this without our bidding; and if it shine not, then has it not arisen. At its uprising, Darkness, and the brood of spectres and phantasms which are born of Darkness, vanish of themselves.

The decisions of law courts should never be printed: in the long run, they form a counterauthority to the law.

To keep our eyes open longer were but to set our Antipodes. The Huntsmen are up in America, and they are already past their first sleep in Persia. But who can be drowsy at that hour which freed us from everlasting sleep? or have slumbering thoughts at that time, when sleep itself must end, and as some conjecture all shall awake again?

We produce these representations in and from ourselves with the same necessity with which the spider spins. If we are forced to comprehend all things only under these forms, then it ceases to be amazing that in all things we actually comprehend nothing but these forms. For they must all bear within themselves the laws of number, and it is precisely number which is most astonishing in things. All that conformity to law, which impresses us so much in the movement of the stars and in chemical processes, coincides at bottom with those properties which we bring to things. Thus it is we who impress ourselves in this way

A modest man is steady, an humble man timid, and a vain one presumptuous.

Tsze-Kung asked Confucius, saying, "Master, are you a sage?" Confucius answered him: "A sage is what I cannot rise to. I learn without satiety, and teach without being tired." Tsze-Kung said: "You learn without satiety: that shows your wisdom. You teach without being tired: that shows your benevolence. Benevolent and wise:- Master, you are a sage."

I think if I had met him [Lenin] without knowing who he was, I should not have guessed that he was a great man; he struck me as too opinionated and narrowly orthodox. His strength comes, I imagine, from his honesty, courage, and unwavering faith-religious faith in the Marxian gospel, which takes the place of the Christian martyr's hopes of Paradise, except that it is less egotistical... I went to Russia a Communist; but contact with those who have no doubts has intensified a thousandfold my own doubts, not as to Communism in itself, but as to the wisdom of holding a creed so firmly that for its sake men are willing to inflict widespread misery.

The distinction between true and false consciousness, real and immediate interest still is meaningful. But this distinction itself must be validated. Men must come to see it and to find their way from false to true consciousness, from their immediate to their real interest. They can do so only if they live in need of changing their way of life, of denying the positive, of refusing. It is precisely this need which the established society manages to repress to the degree to which it is capable of "delivering the goods" on an increasingly large scale, and using the scientific conquest of nature for the scientific conquest of man.

The best books are those, which those who read them believe they themselves could have written.

If one choose the goods of the soul, he chooses the diviner [portion]; if the goods of the body, the merely mortal.

I think that when friendship and perception of kinship ruled everything, no one killed any creature, because people thought the other animals were related to them.

The fact that labour is external to the worker, i.e., it does not belong to his intrinsic nature; that in his work, therefore he does not affirm himself but denies himself, does not feel content but unhappy, does not develop freely his physical and mental energy but mortifies his body and his mind. The worker therefore only feels himself outside his work, and in his work feels outside himself.

Pass in, pass in, the angels say, In to the upper doors; Nor count compartments of the floors, But mount to Paradise By the stairway of surprise.

Man is an imagining being.

All mathematical laws which we find in Nature are always suspect to me, in spite of their beauty. They give me no pleasure. They are merely auxiliaries. At close range it is all not true.

The man that does not know himself not to be at the mercy of other men, that does not feel that he is invulnerable to all the vicissitudes of fortune, is incapable of a constant and inflexible virtue.

If the ability to tell right from wrong should turn out to have anything to do with the ability to think, then we must be able to "demand" its exercise from every sane person, no matter how erudite or ignorant, intelligent or stupid, he may happen to be. Kant-in this respect almost alone among the philosophers-was much bothered by the common opinion that philosophy is only for the few, precisely because of its moral implications.

So long as antimilitarists propose no substitute for war's disciplinary function, no moral equivalent of war, analogous, as one might say, to the mechanical equivalent of heat, so long they fail to realize the full inwardness of the situation.

It is easy to live for others; everybody does. I call on you to live for yourselves.

The poor, short lone fact dies at birth. Memory catches it up into her heaven and bathes it in immortal waters.