We are aware of all the inconveniences of prison, and that it is dangerous when it is not useless. And yet one cannot 'see' how to replace it. It is the detestable solution, which one seems unable to do without.

Every really able man, in whatever direction he work,-a man of large affairs, an inventor, a statesman, an orator, a poet, a painter,-if you talk sincerely with him, considers his work, however much admired, as far short of what it should be.

Charity, by which God and neighbor are loved, is the most perfect friendship.

The language of excitement is at best but picturesque merely. You must be calm before you can utter oracles.

Hope is the dream of a waking man.

The most essential characteristic of scientific technique is that it proceeds from experiment, not from tradition. The experimental habit of mind is a difficult one for most people to maintain; indeed, the science of one generation has already become the tradition of the next...

[I]n the past two decades anthropologists have gathered data on life and death in pre-state societies rather than accepting the warm and fuzzy stereotypes. What did they find? In a nutshell: Hobbes was right, Rousseau was wrong. Steven Pinker, The Blank Slate (2002), p. 95

A transition, therefore, is not undeservedly made from sense to consideration, and from this to the nobler energies of intellect. Hence, as the certain knowledge of numbers received its origin among the Phœnicians, on account of merchandise and commerce, so geometry was found out among the Egyptians from the distribution of land. When Thales, therefore, first went into Egypt, he transferred this knowledge from thence into Greece: and he invented many things himself, and communicated to his successors the principles of many. Some of which were, indeed, more universal, but others extended to sensibles.

One can mistrust one's own senses, but not one's own belief. If there were a verb meaning "to believe falsely," it would not have any significant first person, present indicative.

First of all, principles should be general. That is, it must be possible to formulate them without use of what would be intuitively recognized as proper names, or rigged definite descriptions.

Every sensible man, every honorable man, must hold the Christian sect in horror.

They do not know the penalty of unrighteousness, which is the thing they most ought to know. For it is not what they think it is scourgings and death, which they sometimes escape entirely when they have done wrong but a penalty which it is impossible to escape. Two patterns, my friend, are set up in the world, the divine, which is most blessed, and the godless, which is most wretched, and their silliness and extreme foolishness blind them to the fact that through their unrighteous acts they are made like the one and unlike the other. They therefore pay the penalty for this by living a life that conforms to the pattern they resemble.

Knowledge can in part be set aside, and one can then go further in order to collect new; the natural scientist can set aside insects and flowers and then go further, but if the existing person sets aside the decision in existence, it is eo ipso lost, and he is changed.

Nothing is harder to understand than a symbolic work. A symbol always transcends the one who makes use of it and makes him say in reality more than he is aware of expressing.

The word "art" does not designate the concept of a mere eventuality; it is a concept of rank.

But such is the nature of the human mind, that it always lays hold on every mind that approaches it; and as it is wonderfully fortified by an unanimity of sentiments, so is it shocked and disturbed by any contrariety. Hence the eagerness, which most people discover in a dispute; and hence their impatience of opposition, even in the most speculative and indifferent opinions.

An atom blaster is a good weapon, but it can point both ways.

"Let us work without reasoning," said Martin; "it is the only way to make life endurable."

The heroic cannot be the common, nor can the common be heroic.

Every word instantly becomes a concept precisely insofar as it is not supposed to serve as a reminder of the unique and entirely individual original experience to which it owes its origin; but rather, a word becomes a concept insofar as it simultaneously has to fit countless more or less similar cases which means, purely and simply, cases which are never equal and thus altogether unequal. Every concept arises from the equation of unequal things. Just as it is certain that one leaf is never totally the same as another, so it is certain that the concept "leaf" is formed by arbitrarily discarding these individual differences and by forgetting the distinguishing aspects.

It is the principle of antipathy which leads us to speak of offences as deserving punishment. It is the corresponding principle of sympathy which leads us to speak of certain actions as meriting reward. This word merit can only lead to passion and error. It is effects good or bad which we ought alone to consider.

I wanted certainty in the kind of way in which people want religious faith. I thought that certainty is more likely to be found in mathematics than elsewhere. But I discovered that many mathematical demonstrations, which my teachers expected me to accept, were full of fallacies, and that, if certainty were indeed discoverable in mathematics, it would be in a new field of mathematics, with more solid foundations than those that had hitherto been thought secure. But as the work proceeded, I was continually reminded of the fable about the elephant and the tortoise. having constructed an elephant upon which the mathematical world could rest, I found the elephant tottering, and proceeded to construct a tortoise to keep the elephant from falling. But the tortoise was no more secure than the elephant, and after some twenty years of very arduous toil, I came to the conclusion that there was nothing more that I could do in the way of making mathematical knowledge indubitable.

Science is a systematic method for studying and working out those generalizations that seem to describe the behavior of the universe. It could exist as a purely intellectual game that would never affect the practical life of human beings either for good or evil, and that was very nearly the case in ancient Greece, for instance. Technology is the application of scientific findings to the tools of everyday life, and that application can be wise or unwise, useful or harmful. Very often, those who govern technological decisions are not scientists and know little about science.

The imitator dooms himself to hopeless mediocrity. The inventor did it because it was natural to him, and so in him it has a charm. In the imitator something else is natural, and he bereaves himself of his own beauty, to come short of another man's.

Live as long as you please, you will strike nothing off the time you will have to spend dead.

Self-reliance, the height and perfection of man, is reliance on God.

You have heard that it was said, "Eye for eye, and tooth for tooth." But I tell you, do not resist an evil person. If someone strikes you on the right cheek, turn to him the other also. And if someone wants to sue you and take your tunic, let him have your cloak as well. If someone forces you to go one mile, go with him two miles. 5:38-41 (NIV)

Philosophy will not be able to bring about a direct change of the present state of the world. This is true not only of philosophy but of all merely human meditations and endeavors. Only a god can still save us. I think the only possibility of salvation left to us is to prepare readiness, through thinking and poetry, for the appearance of the god or for the absence of the god during the decline; so that we do not, simply put, die meaningless deaths, but that when we decline, we decline in the face of the absent god.

Do not blame Caesar, blame the people of Rome who have so enthusiastically acclaimed and adored him and rejoiced in their loss of freedom and danced in his path and gave him triumphal processions. Blame the people who hail him when he speaks in the Forum of the 'new, wonderful good society' which shall now be Rome, interpreted to mean 'more money, more ease, more security, more living fatly at the expense of the industrious.

There is always a best way of doing everything, if it be to boil an egg. Manners are the happy ways of doing things; each once a stroke of genius or of love, - now repeated and hardened into usage. They form at last a rich varnish, with which the routine of life is washed, and its details adorned.

I have always - at least, ever since I can remember - had a kind of longing for death. Psyche

Whoever has used what means he is capable of, for the informing of himself, with a readiness to believe and obey what shall be taught and prescribed by Jesus, his Lord and King, is a true and faithful subject of Christ's kingdom; and cannot be thought to fail in any thing necessary to salvation.

What we do is to bring words back from their metaphysical to their everyday use.

I am not concerned that I have no place; I am concerned how I may fit myself for one. I am not concerned that I am not known; I seek to be worthy to be known.

Not only must people know, they must see with their own eyes. Because they must be made to be afraid; but also because they must be the witnesses, the guarantors, of the punishment, and because they must to a certain extent take part in it.

Ancient histories, as one of our wits has said, are but fables that have been agreed upon.

Nothing is so much to be feared as fear. Atheism may comparatively be popular with God himself.

The problem is not to discover in oneself the truth of one's sex, but, rather, to use one's sexuality henceforth to arrive at a multiplicity of relationships. And, no doubt, homosexuality is not a form of desire but something desirable. Therefore, we have to work at becoming homosexuals.

The task of universal pragmatics is to identify and reconstruct universal conditions of possible mutual understanding.

France has done more for even English history than England has.

Man is a useless passion.

The society adopts neither rites nor priesthood, and it will never lose sight of the resolution not to advance any thing as a society inconvenient to any sect or sects, in any time or country, and under any government. It will be seen that it is so much the more easy for the society to keep within this circle, because, that the dogmas of the Theophilanthropists are those upon which all the sects have agreed, that their moral is.that upon which there has never been the least dissent; and that the name they have taken expresses the double end of all the sects, that of leading to the adoration of God and love of man.

Each to each a looking-glass, Reflects his figure that doth pass. Every wayfarer he meets What himself declared repeats, What himself confessed records, Sentences him in his words; The form is his own corporal form, And his thought the penal worm. Yet shine forever virgin minds, Loved by stars and the purest winds, Which, o'er passion throned sedate, Have not hazarded their state; Disconcert the searching spy, Rendering to a curious eye The durance of a granite ledge To those who gaze from the sea's edge. It is there for benefit; It is there for purging light; There for purifying storms; And its depths reflect all forms; It cannot parley with the mean,- Pure by impure is not seen. For there's no sequestered grot, Lone mountain tarn, or isle forgot, But Justice, journeying in the sphere, Daily stoops to harbour there.

...and if you are common, you can dress up as a woman, show you behind or write poems: there's nothing offensive about a naked behind if it's everybody's; each person will be mirrored in it.

In the Hindoo scripture the idea of man is quite illimitable and sublime. There is nowhere a loftier conception of his destiny. He is at length lost in Brahma himself 'the divine male.' ... there is no grandeur conception of creation anywhere .... The very indistinctness of its theogeny implies a sublime truth.

Man reaches the highest point of his knowledge about God when he knows that he knows him not, inasmuch as he knows that that which is God transcends whatsoever he conceives of him.

Being asked where in Greece he saw good men, he replied, "Good men nowhere, but good boys at Sparta."

Many have been deceived by outward appearances and have proceeded to write and teach about good works and how they justify without even mentioning faith. ... Wearying themselves with many works, they never come to righteousness.

If a woman becomes weary and at last dead from bearing, that matters not; let her only die from bearing, she is there to do it.