Certainly He says this for me, for thee, for this other man, since He bears His body, the Church. Unless you imagine, brethren, that when He said: My Father, if it be possible, let this cup pass away from (Matt. 26:39), it was the Lord that feared to die. . . . But Paul longed to die, that he might be with Christ. What? The Apostle desires to die, and Christ Himself should fear death? What can this mean, except that He bore our infirmity in Himself, and uttered these words for those who are in His body and still fear death? It is from these that the voice came; it was the voice of His members, not of the Head. When He said, My soul is sorrowful unto death (Matt. 26:38), He manifested Himself in thee, and thee in Himself. And when He said, My God, my God, why has Thou forsaken Me? (Matt. 27:46), the words He uttered on the cross were not His own, but ours.

Good and evil, reward and punishment, are the only motives to a rational creature: these are the spur and reins whereby all mankind are set on work, and guided.

Nothing lasts forever, few things even last for long: all are susceptible of decay in one way or another; moreover all that begins also ends.

It is not as a child that I believe and confess Jesus Christ. My hosanna is born of a furnace of doubt.

My first advice (on how not to grow old) would be to choose you ancestors carefully. Although both my parents died young, I have done well in this respect as regards my other ancestors. My maternal grandfather, it is true, was cut off in the flower of his youth, at the age of sixty-seven, but my other three grandparents all lived to be over eighty. Of remoter ancestors I can only discover one who did not live to a great age, and he died of a disease which is now rare, namely, having his head cut off.

It is all too easy to forget that there are emotional motivations in history, as well as economic ones.

Our country is now taking so steady a course as to show by what road it will pass to destruction, to wit: by consolidation of power first, and then corruption, its necessary consequence. The engine of consolidation will be the Federal judiciary; the two other branches the corrupting and corrupted instruments.

Men have made an idol of luck as an excuse for their own thoughtlessness. Luck seldom measures swords with wisdom. Most things in life quick wit and sharp vision can set right.

All things are implicated with one another, and the bond is holy; and there is hardly anything unconnected with any other things. For things have been co-ordinated, and they combine to make up the same universe. For there is one universe made up of all things, and one god who pervades all things, and one substance, and one law, and one reason.

Anybody interested in solving, rather than profiting from, the problems of food production and distribution will see that in the long run the safest food supply is a local food supply, not a supply that is dependent on a global economy. Nations and regions within nations must be left free - and should be encouraged - to develop the local food economies that best suit local needs and local conditions.

A law there is, an oracle of Doom, Of old enacted by the assembled gods, That if a Daemon-such as live for ages- Defile himself with foul and sinful murder, He must for seasons thrice ten thousand roam Far from the Blest; such is the path I tread, I too a wanderer and exile from heaven.

Little can be hoped for from a ruler... who has not at some time or other been preoccupied, even if only confusedly, with the first beginning and ultimate end of all things, and above all of man, with the "why" of his origin and the "wherefore" of his destiny.

Tell them I've had a wonderful life.

We define only out of despair, we must have a formula... to give a facade to the void.

Northward of the Chesapeak you may find here and there an opponent to your doctrine as you may find here and there a robber and a murderer, but in no greater number. In that part of America, there being but few slaves, they can easily disencumber themselves of them, and emancipation is put into such a train that in a few years there will be no slaves Northward of Maryland. In Maryland I do not find such a disposition to begin the redress of this enormity as in Virginia. This is the next state to which we may turn our eyes for the interesting spectacle of justice in conflict with avarice and oppression: a conflict wherein the sacred side is gaining daily recruits from the influx into office of young men grown and growing up. These have sucked in the principles of liberty as it were with their mother's milk, and it is to them I look with anxiety to turn the fate of this question.

Many instructional arrangements seem "contrived", but there is nothing wrong with that. It is the teacher's function to contrive conditions under which students learn. Their relevance to a future usefulness need not be obvious. It is a difficult assignment. The conditions the teacher arranges must be powerful enough to compete with those under which the student tends to behave in distracting ways.

Unto whomsoever much is given, of him shall be much required: and to whom men have committed much, of him they will ask the more.

I believe in God, although I live very happily with atheists... It is very important not to mistake hemlock for parsley; but not at all so to believe or not in God.

By Natura naturans we must understand what is in itself and is conceived through itself, or such attributes of substance as express an eternal and infinite essence, that is ... God, insofar as he is considered as a free cause. But by Natura naturata I understand whatever follows from the necessity of God's nature, or from God's attributes, that is, all the modes of God's attributes insofar as they are considered as things which are in God, and can neither be nor be conceived without God.

Writing turned a spotlight on the high, dim Sierras of speech; writing was the visualization of acoustic space. It lit up the dark.

The worst is not ennui nor despair but their encounter, their collision. To be crushed between the two!

The emptiness of Zen Buddhism... creates a neighborly nearness between things.

Wealth brings a heavy purse; poverty, a light spirit.

Man is a sun and his senses are the planets.

We know, that of all living beings man is the best formed, and, as the gods belong to this number, they must have a human form. ... I do not mean to say that the gods have body and blood in them; but I say that they seem as if they had bodies with blood in them. . . , Epicurus, for whom hidden things were as tangible as if he had touched them with his finger, teaches us that gods are not generally visible, but that they are intelligible; that they are not bodies having a certain solidity . . . but that we can recognize them by their passing images; that as there are atoms enough in the infinite space to produce such images, these are produced before us . . . and make us realize what are these happy, immortal beings.

It is because of my wretchedness that I am "I." It is on account of the wretchedness of the universe that, in a sense, God is "I" (that is to say a person).

Animals no doubt have different interests from humans, and may experience different pleasures and pains, but the principle of equal consideration for similar interests still holds, and pleasures and pains of similar intensity and duration should be given equal weight, whether they are experienced by humans or by animals.

Wherever big industries displaced manufacture, the bourgeoisie developed in wealth and power to the utmost and made itself the first class of the country. The result was that wherever this happened, the bourgeoisie took political power into its own hands and displaced the hitherto ruling classes, the aristocracy, the guildmasters, and their representative, the absolute monarchy. The bourgeoisie annihilated the power of the aristocracy, the nobility, by abolishing the entailment of estates - in other words, by making landed property subject to purchase and sale, and by doing away with the special privileges of the nobility. It destroyed the power of the guildmasters by abolishing guilds and handicraft privileges. In their place, it put competition - that is, a state of society in which everyone has the right to enter into any branch of industry, the only obstacle being a lack of the necessary capital.

If reason (I mean abstract reason, derived from inquiries a priori) be not alike mute with regard to all questions concerning cause and effect, this sentence at least it will venture to pronounce, That a mental world, or universe of ideas, requires a cause as much, as does a material world, or universe of objects; and, if similar in its arrangement, must require a similar cause. For what is there in this subject, which should occasion a different conclusion or inference? In an abstract view, they are entirely alike; and no difficulty attends the one supposition, which is not common to both of them.

In peace, as a wise man, he should make suitable preparation for war.

When communist workmen associate with one another, theory, propaganda, etc., is their first end. But at the same time, as a result of this association, they acquire a new need - the need for society - and what appears as a means becomes an end. You can observe this practical processing its most splendid results whenever you see French socialist workers together. Such things as smoking, drinking, eating, etc., are no longer means of contact or means that bring together. Company, association, and conversation, which again has society as its end, are enough for them; the brotherhood of man is on mere phase with them, but a fact of life, and the nobility of man shines upon us from their work-hardened bodies.

Unjust laws exist: shall we be content to obey them, or shall we endeavor to amend them, and obey them until we have succeeded, or shall we transgress them at once?

If nonviolence is to make sense as an ethical and political position, it cannot simply repress aggression or do away with its reality; rather, nonviolence emerges as a meaningful concept precisely when destruction is most likely or seems most certain.

We may say with truth and meaning that governments are more or less republican, as they have more or less of the element of popular election and control in their composition; and believing, as I do, that the mass of the citizens is the safest depository of their own rights, and especially, that the evils flowing from the duperies of the people are less injurious than those from the egoism of their agents, I am a friend to that composition of government which has in it the most of this ingredient. And I sincerely believe, with you, that banking establishments are more dangerous than standing armies; and that the principle of spending money to be paid by posterity, under the name of funding, is but swindling futurity on a large scale.

If any ask me what a free Government is, I answer, that, for any practical purpose, it is what the people think so, - and that they, and not I, are the natural, lawful, and competent judges of this matter.

And, oddly enough, even at times when the current style permitted a treatment of the less epileptic aspects of religion, no fully adequate rendering of the contemplative life was ever achieved in the plasdc arts of Christendom. The peace that passes all understanding was often sung and spoken; it was hardly ever painted or carved. Thus, in the writings of St. Bernard, of Albertus Magnus, of Eckhart and Tauler and Ruysbroeck one may find passages that express very clearly the nature and significance of mystical contemplation. But the saints who figure in medieval painting and sculpture tell us next to nothing about this anticipation of the beatific vision. There are no equivalents of those Far Eastern Buddhas and Bodhisattvas who incarnate, in stone and paint, the experience of ultimate reality.

A metaphysics of morals is therefore indispensably necessary, not merely because of a motive to speculation - for investigating the source of the practical basic principles that lie a priori in our reason - but also because morals themselves remain subject to all sorts of corruption as long as we are without that clue and supreme norm by which to appraise them correctly...

The effectiveness of political and religious propaganda depends upon the methods employed, not upon the doctrines taught. These doctrines may be true or false, wholesome or pernicious-it makes little or no difference.

Study carefully, the character of the one you recommend, lest their misconduct bring you shame.

Whatever you see in the more material part of yourself, learn to refer to God and to the invisible part of yourself. In that way, whatever offers itself to the senses will become for you an occasion for the practice of piety.

Over the years it has become my firm opinion that sexual activity (even if only through masturbation) is "requisite and necessary, as well for the body as for the soul"; for men and women alike. It stimulates your glands, exercises your pelvis, thrills your nerves, brings mind and body together as one, and culminates in an ecstasy in which there is neither past nor future nor separation between self and other. We need that as we need vitamins, proteins, water, and air.

Real fulfillment, for the man who allows absolutely free rein to his desires, and who must dominate everything, lies in hatred.

The superior man, even when he is not moving, has a feeling of reverence, and while he speaks not, he has the feeling of truthfulness.

I observe that a very large portion of the human race does not believe in God and suffers no visible punishment in consequence. And if there were a God, I think it very unlikely that he would have such an uneasy vanity as to be offended by those who doubt his existence.

It can scarcely be denied that the supreme goal of all theory is to make the irreducible basic elements as simple and as few as possible without having to surrender the adequate representation of a single datum of experience.