The Outsider's case against society is very clear. All men and women have these dangerous, unnamable impulses, yet they keep up a pretense, to themselves, to others; their respectability, their philosophy, their religion, are all attempts to gloss over, to make civilized and rational something that is savage, unorganized, irrational. He is an Outsider because he stands for truth.

The "through-and-through" universe seems to suffocate me with its infallible impeccable all-pervasiveness. Its necessity, with no possibilities; its relations, with no subjects, make me feel as if I had entered into a contract with no reserved rights ... It seems too buttoned-up and white-chokered and clean-shaven a thing to speak for the vast slow-breathing unconscious Kosmos with its dread abysses and its unknown tides.

The cause of anger is the belief that we are injured; this belief, therefore, should not be lightly entertained. We ought not to fly into a rage even when the injury appears to be open and distinct: for some false things bear the semblance of truth. We should always allow some time to elapse, for time discloses the truth.

Americans cleave to the things of this world as if assured that they will never die,... They clutch everything but hold nothing fast, and so lose grip as they hurry after some new delight. ... Death steps in in the end and stops him before he has grown tired of this futile pursuit of that complete felicity which always escapes him. At first sight there is something astonishing in this spectacle of so many lucky men restless in the midst of abundance. But it is a spectacle as old as the world; all that is new is to see a whole people performing in it.

In the North they are cool, sober, laborious, persevering, independent, jealous of their own liberties, and just to those of others, interested, chicaning, superstitious and hypocritical in their religion. In the South they are fiery, voluptuary, indolent, unsteady, independent, zealous for their own liberties, but trampling on those of others, generous, candid, without attachment or pretensions to any religion but that of the heart.

I am dreaming ...? Let me dream, if this dream is my life. Do not awaken me from it. I believe in the immortal origin of this yearning for immortality, which is the very substance of my soul. But do I really believe in it ...? And wherefore do you want to be immortal? you ask me, wherefore? Frankly, I do not understand the question, for it is to ask the reason of the reason, the end of the end, the principle of the principle.

If we merely wait for the appropriate moment we will never live to see it, because this [appropriate moment] cannot arrive without the subjective conditions of the maturity of the revolutionary force being fulfilled - it can only arrive after a series of failed attempts.

I do not believe that sheer suffering teaches. If suffering alone taught, all the world would be wise, since everyone suffers. To suffering must be added mourning, understanding, patience, love, openness and the willingness to remain vulnerable. All these and other factors combined, if the circumstances are right, can teach and can lead to rebirth.

Nothing like a little judicious levity.

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.

The best government is a benevolent tyranny tempered by an occasional assassination.

Ethics is in origin the art of recommending to others the sacrifices required for co-operation with oneself.

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.

Some are whigs, liberals, democrats, call them what you please. Others are tories, serviles, aristocrats, &c. The latter fear the people, and wish to transfer all power to the higher classes of society; the former consider the people as the safest depository of power in the last resort; they cherish them therefore, and wish to leave in them all the powers to the exercise of which they are competent.

What the inventive genius of mankind has bestowed upon us in the last hundred years could have made human life care free and happy if the development of the organizing power of man had been able to keep step with his technical advances. As it is, the hardly bought achievements of the machine age in the hands of our generation are as dangerous as a razor in the hands of a three-year-old child. The possession of wonderful means of production has not brought freedom-only care and hunger.

In the metaphysical elements of aesthetics the various nonmoral feelings are to be made use of; in the elements of moral metaphysics the various moral feelings of men, according to the differences in sex, age, education, and government, of races and climates, are to be employed.

These reasonings are unconnected: "I am richer than you, therefore I am better"; "I am more eloquent than you, therefore I am better." The connection is rather this: "I am richer than you, therefore my property is greater than yours;" "I am more eloquent than you, therefore my style is better than yours." But you, after all, are neither property nor style.

These are the visionary, mystical moments, when a man 'completes his partial mind'. His everyday conscious self is only a small part of the mind, like the final crescent of the moon. In moments of crisis, the full moon suddenly appears.

The wise man is joyful, happy and calm, unshaken, he lives on a plane with the gods.

To be is to be cornered.

We must not attach knowledge to the mind, we have to incorporate it there.

Eat not the brain.

A standing army, for instance, is incompatible with freedom; because subordination and rigour are the very sinews of military discipline; and despotism is necessary to give vigour to enterprise that one will directs. A spirit inspired by romantic notions of honour, a kind of morality founded on the fashion of the age, can only be felt by a few officers, whilst the main body must be moved by command, like the waves of the sea; for the strong wind of authority pushes the crowd of subalterns forward, they scarcely know or care why, with headlong fury.

And to bring in a new word by the head and shoulders, they leave out the old one.

I never turned recreant to intellectual culture, or ceased to consider the power and practice of analysis as an essential condition both of individual and of social improvement. But I thought that it had consequences which required to be corrected, by joining other kinds of cultivation with it. The maintenance of a due balance among the faculties, now seemed to me of primary importance. The cultivation of the feelings became one of the cardinal points in my ethical and philosophical creed.

I will argue that in the literal sense the programmed computer understands what the car and the adding machine understand, namely, exactly nothing.

The Orient that appears in Orientalism, then, is a system of representations framed by a whole set of forces that brought the Orient into Western learning, Western consciousness, and later, Western empire. ... The Orient is the stage on which the whole East is confined. On this stage will appear the figures whose role it is to represent the larger whole from which they emanate. The Orient then seems to be, not an unlimited extension beyond the familiar European world, but rather a closed field, a theatrical stage affixed to Europe.

But with respect to future debt; would it not be wise and just for that nation to declare in the constitution they are forming that neither the legislature, nor the nation itself can validly contract more debt, than they may pay within their own age, or within the term of 19 years.

The wise man should restrain his senses like the crane and accomplish his purpose with due knowledge of his place, time and ability.

Absolute relativism, which is neither more nor less than skepticism, in the most modern sense of the term, is the supreme triumph of the reasoning reason.

Thus he had a double thought: the one by which he acted as king, the other by which he recognized his true state, and that it was accident alone that had placed him in his present condition.

For a man to love again where he is loved, it is the charity of publicans contracted by mutual profit and good offices; but to love a man's enemies is one of the cunningest points of the law of Christ, and an imitation of the divine nature.

What interest, zest, or excitement can there be in achieving the right way, unless we are enabled to feel that the wrong way is also a possible and a natural way, - nay, more, a menacing and an imminent way? And what sense can there be in condemning ourselves for taking the wrong way, unless we need have done nothing of the sort, unless the right way was open to us as well? I cannot understand the willingness to act, no matter how we feel, without the belief that acts are really good and bad.

All of us need an identity which unites us with our neighbours, our countrymen, those people who are subject to the same rules and the same laws as us, those people with whom we might one day have to fight side by side to protect our inheritance, those people with whom we will suffer when attacked, those people whose destinies are in some way tied up with our own.

The two processes by which Science is constructed are the 'Explication of Conceptions' and the 'Colligation of Facts'.

Uttering a word is like striking a note on the keyboard of the imagination.

Is Christ only to be adored? Or is the holy Mother of God rather not to be honoured? This is the woman who crushed the Serpent's head. Hear us. For your Son denies you nothing.

The condition of life to which people of the well-to-do classes are accustomed is that of an abundant production of various articles necessary for their comfort and pleasure, and these things are obtained only thanks to the existence of factories and works organized as at present. And, therefore, discussing the improvement of the workers' position, the men of science belonging to the well- to-do classes always have in view only such improvements as will not do away with the system of factory-production and those conveniences of which they avail themselves.

The people resemble a wild beast, which, naturally fierce and accustomed to live in the woods, has been brought up, as it were, in a prison and in servitude, and having by accident got its liberty, not being accustomed to search for its food, and not knowing where to conceal itself, easily becomes the prey of the first who seeks to incarcerate it again.

We are inclined to overemphasize the material influences in history. The Russians especially make this mistake. Intellectual values and ethnic influences, tradition and emotional factors are equally important. If this were not the case, Europe would today be a federated state, not a madhouse of nationalism.

This whole which is visible in different ways in bodies, as far as formation, constitution, appearance, colors and other properties and common qualities, is none other than the diverse face of the same substance - a changeable, mobile face, subject to decay, of an immobile, permanent and eternal being.

Complaints about the social irresponsibility of the intellectual typically concern the intellectual's tendency to marginalize herself, to move out from one community by interior identification of herself with some other community-for example, another country or historical period. ... It is not clear that those who thus marginalize themselves can be criticized for social irresponsibility. One cannot be irresponsible toward a community of which one does not think of oneself as a member. Otherwise runaway slaves and tunnelers under the Berlin Wall would be irresponsible.

I, for my part, do not conceive an act as having causes, and I consider myself satisfied when I have found in it not its 'factors' but the general themes which it organizes: for our decisions gather into new syntheses and on new occasions the leitmotif that governs our life

The open society is one that is deemed in principle to embrace all humanity.

It is worth observing, how we feel ourselves affected in reading the characters of Cæsar, and Cato, as they are so finely drawn and contrasted in Salust. In one, the ignoscendo, largiundo; in the other, nil largiundo. In one, the miseris perfugium; in the other, malis perniciem. In the latter we have much to admire, much to reverence, and perhaps something to fear; we respect him, but we respect him at a distance. The former makes us familiar with him; we love him, and he leads us whither he pleases.

Violence breeds violence. Acts of violence committed in "justice" or in affirmation of "rights" or in defense of "peace" do not end violence. They prepare and justify its continuation.

O light! This is the cry of all the characters of ancient drama brought face to face with their fate. This last resort was ours, too, and I knew it now. In the middle of winter I at last discovered that there was in me an invincible summer. Return to Tipasa (1954) Variant translation: In the depths of winter, I finally learned that within me there lay an invincible summer.