The way of Heaven and Earth may be completely declared in one sentence: They are without any doubleness, and so they produce things in a manner that is unfathomable.

The bias of each medium of communication is far more distorting than the deliberate lie.

Human history is not the product of the wise direction of human reason, but is shaped by the forces of emotion-our dreams, our pride, our greed, our fears, and our desire for revenge.

I shall develop the thesis that anyone acting communicatively must, in performing any speech act, raise universal validity claims and suppose that they can be vindicated.

It lies deep in our habits, confirmed by all manner of educational and other arrangements for several centuries back, to consider human talent as best of all evincing itself by the faculty of eloquent speech. Our earliest schoolmasters teach us, as the one gift of culture they have, the art of spelling and pronouncing, the rules of correct speech; rhetorics, logics follow, sublime mysteries of grammar, whereby we may not only speak but write. And onward to the last of our schoolmasters in the highest university, it is still intrinsically grammar, under various figures grammar. To speak in various languages, on various things, but on all of them to speak, and appropriately deliver ourselves by tongue or pen,-this is the sublime goal towards which all manner of beneficent preceptors and learned professors, from the lowest hornbook upwards, are continually urging and guiding us.

I distrust all dead and mechanical formulas for expressing anything connected with human affairs and human personalities. Putting human affairs in exact formulas shows in itself a lack of the sense of humor and therefore a lack of wisdom.

The sham cause in physical influence consists in rashly assuming that the commerce of substance and transitive forces is sufficiently knowable from their mere existence. Hence it is not so much a system as rather the neglect of all philosophical system as a superfluity in the argument. Freeing the concept from this defect, we shall have a species of commerce alone deserving to be called real, and from which the whole constituting the world merits being called real, and not ideal or imaginary.

All old Poems, Homer's and the rest, are authentically Songs. I would say, in strictness, that all right Poems are; that whatsoever is not sung is properly no Poem, but a piece of Prose cramped into jingling lines,-to the great injury of the grammar, to the great grief of the reader, for most part! What we wants to get at is the thought the man had, if he had any: why should he twist it into jingle, if he could speak it out plainly? It is only when the heart of him is rapt into true passion of melody, and the very tones of him, according to Coleridge's remark, become musical by the greatness, depth and music of his thoughts, that we can give him right to rhyme and sing; that we call him a Poet, and listen to him as the Heroic of Speakers,-whose speech is Song.

It is understandable then that tragic heroes, unlike the baroque characters who had preceded them, could never be mad, and that inversely madness could never take on the tragic value we have known since Nietzsche and Artaud. In the classical epoch, tragic characters and the mad face each other without any possible dialogue or common language, for the one can only pronounce the decisive language of being, where the truth of light and the depths of night meet in a flash, and the other repeats endlessly an indifferent murmur where the empty chatter of the day is cancelled out by the deceptive lies of the shadows.

The materialists say, it is by means of a series of straight lines more or less perfect that one imagines the perfect straight line as an ideal limit. That is right, but the progression in itself necessarily contains what is infinite; it is in relation to the perfect straight line that one can say that such and such a straight line is less twisted than some other. ... Either one conceives the infinite or one does not conceive at all.

Everything which distinguishes man from the animals depends upon this ability to volatilize perceptual metaphors in a schema, and thus to dissolve an image into a concept. For something is possible in the realm of these schemata which could never be achieved with the vivid first impressions: the construction of a pyramidal order according to castes and degrees, the creation of a new world of laws, privileges, subordinations, and clearly marked boundaries, a new world, one which now confronts that other vivid world of first impressions as more solid, more universal, better known, and more human than the immediately perceived world, and thus as the regulative and imperative world.

It's not too much to say that every indication of Design in the Kosmos is evidence against the Omnipotence of the Designer. For what is meant by Design? Contrivance: the adaptation of means to an end. But the necessity for contrivance - the need of employing means - is a consequence of the limitation of power. Who would have recourse to means if to attain his end his mere word was sufficient? The very idea of means implies that the means have an efficacy which the direct action of the being who employs them has not. ...

Irony is the form of paradox. Paradox is what is good and great at the same time.

The global village is a place of very arduous interfaces and very abrasive situations.

Modern science has imposed on humanity the necessity for wandering. Its progressive thought and its progressive technology make the transition through time, from generation to generation, a true migration into uncharted seas of adventure.

Never wholly separate in your Mind the merits of any Political Question from the Men who are concerned in it.

Who is there that can recognize real intellect, and do reverence to it; and discriminate it well from sham intellect, which is so much more abundant, and deserves the reverse of reverence? He that himself has it!-One really human Intellect, invested with command, and charged to reform Downing Street for us, would continually attract real intellect to those regions, and with a divine magnetism search it out from the modest corners where it lies hid. And every new accession of intellect to Downing Street would bring to it benefit only, and would increase such divine attraction in it, the parent of all benefit there and elsewhere!

I had imagined that the prelates of the Galilaeans were under greater obligations to me than to my predecessor. For in his reign many of them were banished, persecuted, and imprisoned, and many of the so-called heretics were executed ... all of this has been reversed in my reign; the banished are allowed to return, and confiscated goods have been returned to the owners. But such is their folly and madness that, just because they can no longer be despots, ... or carry out their designs first against their brethren, and then against us, the worshippers of the gods, they are inflamed with fury and stop at nothing in their unprincipled attempts to alarm and enrage the people.

The multiplication of our kind borders on the obscene; the duty to love them, on the preposterous.

Every intellectual revolution which has ever stirred humanity into greatness has been a passionate protest against inert ideas. Then, alas, with pathetic ignorance of human psychology, it has proceeded by some educational scheme to bind humanity afresh with inert ideas of its own fashioning.

The Chinese are a great nation, incapable of permanent suppression by foreigners. They will not consent to adopt our vices in order to acquire military strength; but they are willing to adopt our virtues in order to advance in wisdom. I think they are the only people in the world who quite genuinely believe that wisdom is more precious than rubies. That is why the West regards them as uncivilized.

To live each day as though one's last, never flustered, never apathetic, never attitudinizing - here is perfection of character.

Young man! Deny yourself satisfaction (of amusement, of debauchery, of love, etc.), not with the Stoical intention of complete abstinence, but with the refined Epicurean intention of having in view an ever-growing pleasure. This stinginess with the cash of your vital urge makes you definitely richer through the postponement of pleasure, even if you should, for the most part, renounce the indulgence of it until the end of your life. The awareness of having pleasure under your control is, like everything idealistic, more fruitful and more abundant than everything that satisfies the sense through indulgence because it is thereby simultaneously consumed and consequently lost from the aggregate of totality.

I have needed God every day to defend myself against the abundance of thoughts.

We can come to look upon the deaths of our enemies with as much regret as we feel for those of our friends, namely, when we miss their existence as witnesses to our success.

We may assume the existence of an aether; only we must give up ascribing a definite state of motion to it, i.e. we must by abstraction take from it the last mechanical characteristic which Lorentz had still left it. ... But this ether may not be thought of as endowed with the quality characteristic of ponderable media, as consisting of parts which may be tracked through time. The idea of motion may not be applied to it.

A man builds a fine house; and now he has a master, and a task for life: he is to furnish, watch, show it, and keep it in repair, the rest of his days.

A robot, the man had said, is logical but not reasonable.

But he has no fear; unconquered he looks down from a lofty height upon his sufferings.

Europe has made much; great cities, great empires, encyclopaedias, creeds, bodies of opinion and practice: but it has made little of the class of Dante's Thought.

It would seem that common sense and reason ought to find a way to reach agreement in every conflict of honest interests. I myself think it our bounden duty to believe in such international rationality as possible. But, as things stand, I see how desperately hard it is to bring the peace-party and the war-party together, and I believe that the difficulty is due to certain deficiencies in the program of pacifism which set the military imagination strongly, and to a certain extent justifiably, against it. In the whole discussion both sides are on imaginative and sentimental ground. It is but one utopia against another, and everything one says must be abstract and hypothetical.

Men who are unhappy, like men who sleep badly, are always proud of the fact.

I call upon you, young men, to obey your heart, and be the nobility of this land. In every age of the world, there has been a leading nation, one of a more generous sentiment, whose eminent citizens were willing to stand for the interests of general justice and humanity, at the risk of being called, by the men of the moment, chimerical and fantastic. Which should be that nation but these States? Which should lead that movement, if not New England? Who should lead the leaders, but the Young American?

We can define rituals as symbolic techniques of making oneself at home in the world. They transforming being at home to being in the world. They turn the world into a reliable place. They are to time what a home is to space. They render time habitable.

Abstain from animals.

Democratic socialists are either proletarians who are not yet sufficiently clear about the conditions of the liberation of their class, or they are representatives of the petty bourgeoisie, a class which, prior to the achievement of democracy and the socialist measures to which it gives rise, has many interests in common with the proletariat. It follows that, in moments of action, the communists will have to come to an understanding with these democratic socialists, and in general to follow as far as possible a common policy with them - provided that these socialists do not enter into the service of the ruling bourgeoisie and attack the communists. It is clear that this form of co-operation in action does not exclude the discussion of differences.

Time, which is the author of authors.

In the welter of conflicting fanaticisms, one of the few unifying forces is scientific truthfulness, by which I mean the habit of basing our beliefs upon observations and inferences as impersonal, and as much divested of local and temperamental bias, as is possible for human beings.

Gold is now money with reference to all other commodities only because it was previously, with reference to them, a simple commodity.

I would rather be a devil in alliance with truth, than an angel in alliance with falsehood.

May we not say, perhaps, that the evil man is annihilated because he wished to be annihilated, or that he did not wish strongly enough to eternalize himself because he was evil? May we say that it is not believing in the other life which causes a man to be good, but rather that being good causes him believe in it? And what is being good and being evil? These states belong to the sphere of ethics, not of religion; or rather, does not the doing good though being evil pertain to ethics, and the being good [forgivable] though doing evil, to religion?

No realistic, sane person goes around Chicago without protection.

Religion is not 'doctrinal knowledge,' but wisdom born of personal experience.

The Leninist agrarian reform has created a new and powerful layer of popular enemies of socialism on the countryside, enemies whose resistance will be much more dangerous and stubborn than that of the noble large landowners.

This life is worth living, we can say, since it is what we make it, from the moral point of view.

Man, in wearing himself out his whole life long by saying: What is that! and what is that called! and what does that mean! is a big spectacle to himself if he wants to open his eyes. All his natural powers tending towards the truth, he never ceases looking for true names; he senses a language prior to that of Babel, and even of Eden.

Never to have occasion to take a position, to make up one's mind, or to define oneself - there is no wish I make more often.

Suffering is admittedly one of the central problems of human existence; but this is because we have a suspicion that it is all for nothing. If we had a certainty about meaning, the suffering would be bearable. With no certainty of meaning, even comfort begins to feel futile.

The fundamental political question is why do people obey a government. The answer is that they tend to enslave themselves, to let themselves be governed by tyrants. Freedom from servitude comes not from violent action, but from the refusal to serve. Tyrants fall when the people withdraw their support.

The only purpose for which power can be rightfully exercised over any member of a civilized community, against his will, is to prevent harm to others. His own good, either physical or moral, is not a sufficient warrant.