I already am eating from the trash can all the time. The name of this trash can is ideology. The material force of ideology makes me not see what I am effectively eating.

A conception of justice cannot be deduced from self evident premises or conditions on principles; instead, its justification is a matter of the mutual support of many considerations, of everything fitted together into one coherent view.

If Mormonism is able to endure, unmodified, until it reaches the third and fourth generation, it is destined to become the greatest power the world has ever known.

Hooks is a contentious writer, and I don't always agree with her contentions, but Ain't I a Woman has an intellectual vitality and daring that should set new standards for the discussion of race and sex.

But the extraordinary insight which some persons are able to gain of others from indications so slight that it is difficult to ascertain what they are, is certainly rendered more comprehensible by the view here taken.

Hardness and softness, roughness and smoothness, moonlight and sunlight present themselves in our recollection not preeminently as sensory contents but as certain kinds of symbioses, certain ways outside has of invading us and certain ways we have of meets this invasion...

When one is not understood one should as a rule lower one's voice, because when one really speaks loudly enough and is not heard, it is because people do not want to hear. One had better begin to mutter to oneself, then they get curious.

There are some defeats more triumphant than victories.

The needs of the soul can for the most part be listed in pairs of opposites which balance and complete one another. The human soul has need of equality and of hierarchy. Equality is the public recognition, effectively expressed in institutions and manners, of the principle that an equal degree of attention is due to the needs of all human beings. Hierarchy is the scale of responsibilities. Since attention is inclined to direct itself upwards and remain fixed, special provisions are necessary to ensure the effective compatibility of equality and hierarchy.

Finally, every man will become dear and pleasing to every other man; all will be beloved by all! and, what is still more desirable, beloved also by Christ; to become acceptable to whom is the highest felicity of human nature.

For the first time in sixty years, the priests, the old aristocracy and the people met in a common sentiment-a feeling of revenge, it is true, and not of affection; but even that is a great thing in politics, where a community of hatred is almost always the foundation of friendships.

Even the death of Friends will inspire us as much as their lives. They will leave consolation to the mourners, as the rich leave money to defray the expenses of their funerals, and their memories will be incrusted over with sublime and pleasing thoughts, as monuments of other men are overgrown with moss; for our Friends have no place in the graveyard.

It is sometimes difficult to avoid the impression that there is a sort of foreknowledge of the coming series of events.

Hypothetical liberty is allowed to everyone who is not a prisoner and in chains

When we rise out of [the night] into the new life and there begin to receive the signs, what can we know of that which - of him who gives them to us? Only what we experience from time to time from the signs themselves. If we name the speaker of this speech God, then it is always the God of a moment, a moment God.

Physicians have this advantage: the sun lights their success and the earth covers their failures.

Marriage is tough, because it is woven of all these various elements, the weak and the strong. "In love-ness" is fragile for it is woven only with the gossamer threads of beauty. It seems to me absurd to talk about "happy" and "unhappy" marriages.

Are not five sparrows sold for two farthings, and not one of them is forgotten before God? But even the very hairs of your head are all numbered. Fear not therefore: ye are of more value than many sparrows.

Why dost thou not retire like a guest sated with the banquet of life, and with calm mind embrace, thou fool, a rest that knows no care?

If the individual realizes his self by spontaneous activity and thus relates himself to the world, he ceases to be an isolated atom; he and the world become part of one structuralized whole; he has his rightful place, and thereby his doubt concerning himself and the meaning of life disappears. This doubt sprang from his separateness and from the thwarting of life; when he can live, neither compulsively nor automatically but spontaneously, the doubt disappears. He is aware of himself as an active and creative individual and recognizes that there is only one meaning of life: the act of living itself.

By creating the world market, big industry has already brought all the peoples of the Earth, and especially the civilized peoples, into such close relation with one another that none is independent of what happens to the others. Further, it has co-ordinated the social development of the civilized countries to such an extent that, in all of them, bourgeoisie and proletariat have become the decisive classes, and the struggle between them the great struggle of the day. It follows that the communist revolution will not merely be a national phenomenon but must take place simultaneously in all civilized countries.

We are all secularised anarchists today.

It is not politics that can bring true liberty to the soul; that must be achieved, if at all, by philosophy;

Everything is nothing, including the consciousness of nothing.

Out of special hatred for our faith, the devil has sent some whores here to destroy our poor young men . . . such a syphilitic whore can poison ten, twenty, thirty or more of the children of good people, and thus is to be considered a murderer, or worse, as a poisoner.

The rich man... is always sold to the institution which makes him rich.

Any question of philosophy ... which is so obscure and uncertain, that human reason can reach no fixed determination with regard to it; if it should be treated at all; seems to lead us naturally into the style of dialogue and conversation.

The real importance of Swedenborg lies in the doctrines he taught, which are the reverse of the gloom and hell-fire of other breakaway sects. He rejects the notion that Jesus died on the cross to atone for the sin of Adam, declaring that God is neither vindictive nor petty-minded, and that since he is God, he doesn't need atonement. It is remarkable that this common-sense view had never struck earlier theologians. God is Divine Goodness, and Jesus is Divine Wisdom, and Goodness has to be approached through Wisdom. Whatever one thinks about the extraordinary claims of its founder, it must be acknowledged that there is something very beautiful and healthy about the Swedenborgian religion. Its founder may have not been a great occultist, but he was a great man.

Nothing seems at first sight less important than the outward form of human actions, yet there is nothing upon which men set more store: they grow used to everything except to living in a society which has not their own manners.

Philosophers today are as fond as ever of apriori arguments with ethical conclusions. One reason such arguments are always unsatisfying is that they always prove too much; when a philosopher 'solves' an ethical problem for one, one feels as if one had asked for a subway token and been given a passenger ticket valid for the first interplanetary passenger-carrying space ship instead.

But perhaps the rest of us could have separate classes in science appreciation, the wonder of science, scientific ways of thinking, and the history of scientific ideas, rather than laboratory experience.

We inherit the warlike type; and for most of the capacities of heroism that the human race is full of we have to thank this cruel history. Dead men tell no tales, and if there were any tribes of other type than this they have left no survivors. Our ancestors have bred pugnacity into our bone and marrow, and thousands of years of peace won't breed it out of us. The popular imagination fairly fattens on the thought of wars. Let public opinion once reach a certain fighting pitch, and no ruler can withstand it. In the Boer war both governments began with bluff, but they couldn't stay there; the military tension was too much for them.

At midday the daily food of all Spaniards was the puchero or cocido, as the dish is really called which the foreigners call pot-pourri or olla podrida. This contains principally yellow chick-peas, with a little bacon, some potatoes or other vegetables and normally also small pieces of beef or sausage, all boiled in one pot at a very slow fire; the liquid of the same makes the substantial broth that is served first.

Try to be free: you will die of hunger.

Ye fools, did not he that made that which is without make that which is within also?

The Being of the universe, at first hidden and concealed, has no power which can offer resistance to the search for knowledge ; it has to lay itself open before the seeker - to set before his eyes and give for his enjoyment, its riches and its depths.

The Life according to Reason consists herein, -that the Individual forget himself in the Race, place his own life in the life of the Race, and dedicate it thereto;-the Life opposed to Reason, on the contrary, consists in this, that the Individual think of nothing but himself, love nothing but himself and in relation to himself, and set his whole existence in his own personal well-being alone: -and since we may briefly call that which is according to Reason good, and that which is opposed to Reason evil, so there is but One Virtue, to forget one's own personality;-and but One Vice,-to make self the object of our thoughts.

We do not "have" a body; rather, we "are" bodily.

In short, analytic statements are statements which we all accept and for which we do not give reasons. This is what we mean when we say that they are true by 'implicit convention'. The problem is then to distinguish them from other statements that we accept, and do not give reasons for, in particular from the statements that we unreasonably accept. To resolve this difficulty, we have to point out some of the crucial distinguishing features of analytic statements (e.g. the fact that the subject concept is not a law-cluster concept), and we have to connect these features with what, in the preceding section, was called the 'rationale' of the analytic-synthetic distinction. Having done this, we can see that the acceptance of analytic statements is rational, even though there are no reasons (in the sense of' evidence') in connection with them.

The great end of life is not knowledge but action.

The popularity of the paranormal, oddly enough, might even be grounds for encouragement. I think that the appetite for mystery, the enthusiasm for that which we do not understand, is healthy and to be fostered. It is the same appetite which drives the best of true science, and it is an appetite which true science is best qualified to satisfy.

Then are the children free. Notwithstanding, lest we should offend them, go thou to the sea, and cast an hook, and take up the fish that first cometh up; and when thou hast opened his mouth, thou shalt find a piece of money: that take, and give unto them for me and thee.

We are again confronted with one of the most vexing aspects of advanced industrial civilization: the rational character of its irrationality. Its productivity and efficiency, its capacity to increase and spread comforts, ... the extent to which this civilization transforms the object world into an extension of man's mind and body makes the very notion of alienation questionable. The people recognize themselves in their commodities; they find their soul in their automobile, hi-fi set, split-level home, kitchen equipment. The very mechanism which ties the individual to his society has changed, and social control is anchored in the new needs which it has produced.

The Kropotkins, the Perovskayas, the Breshkovskayas, and hosts of others repudiated wealth and station and refused to serve King Mammon. They went among the people, not to lift them up but themselves to be lifted up, to be instructed, and in return to give themselves wholly to the people. That accounts for the heroism, the art, the literature of Russia, the unity between the people, the mujik and the intellectual. That to some extent explains the literature of all European countries, the fact that the Strindbergs, the Hauptmanns, the Wedekinds, the Brieux, the Mirbeaus, the Steinlins and Rodins have never dissociated themselves from the people.

What a queer work the Bible is. ...Some texts are very funny. Deut. XXIV, 5: "When a man hath taken a new wife, he shall not go out to war, neither shall he be charged with any business: but he shall be free at home one year, and shall cheer up his wife which he hath taken." I should never have guessed "cheer up" was a Biblical expression. Here is another really inspiring text: "Cursed be he that lieth with his mother-in-law. And all the people shall say, Amen." St Paul on marriage: "I say therefore to the unmarried and widows, It is good for them if they abide even as I. But if they cannot contain, let them marry: for it is better to marry than to burn." This has remained the doctrine of the Church to this day. It is clear that the Divine purpose in the text "it is better to marry than to burn" is to make us all feel how very dreadful the torments of Hell must be.

There is the world for you. Beauty, true beauty, is intangible. It is in the eye of the beholder. Something that we can lose at any moment, and the more you examine it, the more illusive it becomes. True happiness is virtue, and virtue is predicated on knowledge and righteous conduct.

The more powerful and original a mind, the more it will incline towards the religion of solitude.

Asceticism is the trifling of an enthusiast with his power, a puerile coquetting with his selfishness or his vanity, in the absence of any sufficiently great object to employ the first or overcome the last.