How can anyone see the only way the world can be saved and not be forced to weep?

How far down the evolutionary scale shall we go? Shall we eat fish? What about shrimps? Oysters? To answer these questions we must bear in mind the central principle on which our concern for other beings is based. As I said ... the only legitimate boundary to our concern for the interests of other beings is the point at which it is no longer accurate to say that the other being has interests. To have interests, in a strict, nonmetaphorical sense, a being must be capable of suffering or experiencing pleasure. If a being suffers, there can be no moral justification for disregarding that suffering, or for refusing to count it equally with the like suffering of any other being. But the converse of this is also true. If a being is not capable of suffering, or of enjoyment, there is nothing to take into account.

No one can be a great thinker who does not recognise, that as a thinker it is his first duty to follow his intellect to whatever conclusions it may lead...Not that it is solely, or chiefly, to form great thinkers, that freedom of thinking is required. On the contrary, it is as much and even more indispensable to enable average human beings to attain the mental stature which they are capable of.

Vice itself lost half its evil by losing all its grossness.

Everything of this sort is not anger, but the semblance of anger, like that of boys who want to beat the ground when they have fallen upon it, and who often do not even know why they are angry, but are merely angry without any reason or having received any injury, yet not without some semblance of injury received, or without some wish to exact a penalty for it.

Art thy not content that thou hast done something conformable to thy nature, and dost thou seek to be paid for it? Just as if the eye demanded recompense for seeing, or the feet for walking. For as these members are formed for a particular purpose... so also is man formed by nature to acts of benevolence.

I tell you in truth: all men are Prophets or else God does not exist.

What is marvelous is that each day brings us a new reason to disappear.

A well-written Life is almost as rare as a well-spent one.

Hear gladly!

Classics which at home are drowsily read have a strange charm in a country inn, or in the transom of a merchant brig.

He is great who is what he is from Nature, and who never reminds us of others.

What profit is there in crossing the sea and in going from one city to another? If you would escape your troubles, you need not another place but another personality. Perhaps you have reached Athens, or perhaps Rhodes; choose any state you fancy, how does it matter what its character may be? You will be bringing to it your own.

The tendency of our perceptions is to emphasise increasingly the objective elements in an impression, unless we have some special reason, as artists have, for doing the opposite.

To shoot down a European is to kill two birds with one stone, to destroy an oppressor and the man he oppresses at the same time.

Consciousness (conscientia) is participated knowledge, is co-feeling, and co-feeling is com-passion. Love personalizes all that it loves. Only by personalizing it can we fall in love with an idea. And when love is so great and so vital, so strong and so overflowing, that it loves everything, then it personalizes everything and discovers that the total All, that the Universe, is also a person possessing a Consciousness, a Consciousness which in its turn suffers, pities, and loves, and therefore is consciousness. And this Consciousness of the Universe, which a love, personalizing all that it loves, discovers, is what we call God.

The true Gospel has it that we are justified by faith alone, without the deeds of the Law.

There is a plague on Man, the opinion that he knows something.

Europe owes its greatness to the fact that the primary loyalties of the European people have been detached from religion and re-attached to the land. Those who believe that the division of Europe into nations has been the primary cause of European wars should remember the devastating wars of religion that national loyalties finally brought to an end. And they should study our art and literature for its inner meaning. In almost every case, they will discover, it is an art and literature not of war but of peace, an invocation of home and the routines of home, of gentleness, everydayness and enduring settlement.

There are three lines of life which stand out prominently to view: the life of pleasure, the political life, and the life of reflection.

Historians of ideas, however scrupulous and minute they may feel it necessary to be, cannot avoid perceiving their material in terms of some kind of pattern.

When you wish to instruct, be brief; that men's minds may take in quickly what you say, learn its lesson, and retain it faithfully. Every word that is unnecessary only pours over the side of a brimming mind.

Rules for Demonstrations. I. Not to undertake to demonstrate any thing that is so evident of itself that nothing can be given that is clearer to prove it. II. To prove all propositions at all obscure, and to employ in their proof only very evident maxims or propositions already admitted or demonstrated. III. To always mentally substitute definitions in the place of things defined, in order not to be misled by the ambiguity of terms which have been restricted by definitions.

When I, who conduct this inquiry, love something, then three things are found: I, what I love, and the love itself. There are, therefore three things: the lover, the beloved and the love.

Einstein analyses the ideas of time-order and of simultaneity. Primarily (according to his analysis) time-order only refers to the succession of events at a given place. Accordingly each given place has its own time-order. But these time-orders are not independent in the system of nature, and their correlation is known to us by means of physical measurement. Now ultimately all physical measurement depends upon coincidence in time and place.

Dogs, also, bark at what they do not know.

Let us not pretend to doubt in philosophy what we do not doubt in our hearts.

The pessimist has to invent new reasons to exist every day: he is a victim of the "meaning" of life.

The happy consciousness is shaky enough-a thin surface over fear, frustration, and disgust.

Someday, someday, this crazy world will have to end, And our God will take things back that He to us did lend. And if, on that sad day, you want to scold our God, Why go right ahead and scold Him. He'll just smile and nod.

Feuerbach is saying: No, wait a minute - if you are going to be allowed to go on living as you are living, then you also have to admit that you are not Christians. Feuerbach has understood the requirements but cannot force himself to submit to them - ergo, he prefers to renounce being a Christian. And now, no matter how great a responsibility he must bear, he takes a position that is not unsound, that is, it is wrong of established Christendom to say that Feuerbach is attacking Christianity; it is not true, he is attacking the Christians by demonstrating that their lives do not correspond to the teachings of Christianity.

Normally man's mind is composed only of a consciousness of his immediate needs, which is to say that this consciousness at any moment can be defined as ''his awareness of his own power to satisfy those needs.'' He thinks in terms of what he intends to do in half an hour's time, a day's time, a month's time an no more. He never asks himself: what are the ''limits'' of my powers? In a sense, he is like a man who has a fortune is the bank, who never asks himself, How much money have I got, but only, Have I enough for a pound of cheese, a new tie, etc.

It seemed clear to me that life and the world somehow depended upon me now. I may almost say that the world now seemed created for me alone: if I shot myself the world would cease to be at least for me. I say nothing of its being likely that nothing will exist for anyone when I am gone, and that as soon as my consciousness is extinguished the whole world will vanish too and become void like a phantom, as a mere appurtenance of my consciousness, for possibly all this world and all these people are only me myself.

It is often remarked that nothing we do now will matter in a million years. But if that is true, then by the same token, nothing that will be the case in a million years matters now.

The Greeks possessed a knowledge of human nature we seem hardly able to attain to without passing through the strengthening hibernation of a new barbarism.

There are many kinds of gods. Therefore there are many kinds of men.

The best way to describe anyone is to give an example of the kind of thing he would do.

Our subjective judgment of what seems like a good bet is irrelevant to what is actually a good bet.

The first and most necessary topic in philosophy is that of the use of moral theorems, such as, "We ought not to lie;" the second is that of demonstrations, such as, "What is the origin of our obligation not to lie;" the third gives strength and articulation to the other two, such as, "What is the origin of this is a demonstration." For what is demonstration? What is consequence? What contradiction? What truth? What falsehood? The third topic, then, is necessary on the account of the second, and the second on the account of the first. But the most necessary, and that whereon we ought to rest, is the first. But we act just on the contrary. For we spend all our time on the third topic, and employ all our diligence about that, and entirely neglect the first.

While we stop to think, we often miss our opportunity.

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.

A woman can earn her pardon for a good year of disobedience by a single adroit submission.

The thesis of the identity of concept and thing is in general the vital nerve of idealist thought, and indeed traditional thought in general. ... Negative dialectics as critique means above all criticism of precisely this claim to identity.

The animals are much more content with mere existence than we are; the plants are wholly so; and man is so according to how dull and insensitive he is. The animal's life consequently contains less suffering but also less pleasure than the human's, the direct reason being that on the one hand it is free from care and anxiety and the torments that attend them, but on the other is without hope and therefore has no share in that anticipation of a happy future which, together with the enchanting products of the imagination which accompany it, is the source of most of our greatest joys and pleasures. The animal lacks both anxiety and hope because its consciousness is restricted to what is clearly evident and thus to the present moment: the animal is the present incarnate.