Like everything metaphysical the harmony between thought and reality is to be found in the grammar of the language.

By God's grace, I know Satan very well. If Satan can turn God's Word upside down and pervert the Scriptures, what will he do with my words -- or the words of others?

He laid it down as a maxim, that monarchy was the basis of all good government and the nearer to monarchy any government approached, the more perfect it was, and vice versa; and he certainly in his wildest moments, never had so far forgotten the nature of government, as to argue that we ought to wish for a constitution that we could alter at pleasure, and change like a dirty shirt. He was by no means anxious for a monarchy with a dash of republicanism to correct it. But the French constitution was the exact opposite of the English in every thing, and nothing could be so dangerous as to set it up to the view of the English, to mislead and debauch their minds.

For nothing can be greater than seduction itself, not even the order that destroys it.

All things living are in search of a better world.

This dysfunction of power was related to a central excess: what might be called the monarchical 'super-power', which identified the right to punish with the personal power of the sovereign.

Heroes abound at the dawn of civilizations, during pre-Homeric and Gothic epochs, when people, not having yet experienced spiritual torture, satisfy their thirst for renunciation through a derivative: heroism.

The various languages placed side by side show that with words it is never a question of truth, never a question of adequate expression; otherwise, there would not be so many languages. The "thing in itself" (which is precisely what the pure truth, apart from any of its consequences, would be) is likewise something quite incomprehensible to the creator of language and something not in the least worth striving for. This creator only designates the relations of things to men, and for expressing these relations he lays hold of the boldest metaphors.' To begin with, a nerve stimulus is transferred into an image: first metaphor. The image, in turn, is imitated in a sound: second metaphor. And each time there is a complete overleaping of one sphere, right into the middle of an entirely new and different one.

In the field of philosophy Kant was the first to take the next decisive step towards the point of view that not only the qualities revealed by the senses, but also space and spatial characteristics have no objective significance in the absolute sense; in other words, that space, too, is only a form of our perception.

In this life it is necessary that we be on our guard. To begin with we must be constantly aware of the fact that life here below is best described as being a type of continual warfare. This is a fact that Job, that undefeated soldier of vast experience, tells us so plainly. Yet in this matter the great majority of mankind is often deceived, for the world, like some deceitful magician, captivates their minds with seductive blandishments, and as a result most individuals behave as if there had been a cessation of hostilities.

It is a thorny undertaking, and more so than it seems, to follow a movement so wandering as that of our mind, to penetrate the opaque depths of its innermost folds, to pick out and immobilize the innumerable flutterings that agitate it.

The revolutionary and critical thinker is in a certain way always outside of his society while of course he is at the same time also in it. That he is in it is obvious, but why is he outside it? First, because he is not brainwashed by the ruling ideology, that is to say, he has an extraordinary kind of independence of thought and feeling; hence he can have a greater objectivity than the average person has. There are many emotional factors too. And certainly I do not mean to enter here into the complex problem of the revolutionary thinker. But it seems to me essential that in a certain sense he transcends his society. You may say he transcends it because of the new historical developments and possibilities he is aware of, while the majority still think in traditional terms.

If, as I maintain and firmly believe, there is no objective definition of intelligence, and what we call intelligence is only a creation of cultural fashion and subjective prejudice, what the devil is it we test when we make use of an intelligence test?

The question is frequently asked: why there is a school of theology attached to every University? The answer is easy: It is, that the Universities may subsist, and that the instruction may not become corrupt. Originally, the Universities were only schools of theology, to which other faculties were joined, as subjects around their Queen. The edifice of public instruction, placed on such a foundation, has continued even to our day. Those who have subverted it among themselves, will repent it, in vain, for a long time to come. To burn a city, there is needed only a child or a madman; but to rebuild it, architects, materials, workmen, money, and especially time, will be required.

Nature does not do anything in vain.

Not wise does it seem to attempt comprehending and understanding a Human World without full perfected Humanity. No talent must sleep; and if all are not alike active, all must be alert, and not oppressed and enervated. As we see a future Painter in the boy who fills every wall with sketches and variedly adds colour to figure; so we see a future Philosopher in him who restlessly traces and questions all natural things, pays heed to all, brings together whatever is remarkable, and rejoices when he has become master and possessor of a new phenomenon, of a new power and piece of knowledge.

Our present-day neurochemical cocktail, we are asked to believe, is the medium through which alien realms of consciousness can be grasped and neutrally appraised from a third-person perspective. Empirical research suggests this optimism is at best naïve.

Buddhism is the most colossal example in the history of applied metaphysics.

All those of you who rejoice in peace, now it is time to judge the truth....Undoubtedly in days gone by there were holy men as Scripture tells,For God stated that he left behind seven thousand men in safety,And there are many priests and kings who are righteous under the law,There you find so many of the prophets, and many of the people too.Tell me which of the righteous of that time claimed an altar for himself?That wicked nation perpetrated a very large number of crimes,They sacrificed to idols and may prophets were put to death,Yet not a single one of the righteous withdrew from unity.The righteous endured the unrighteous while waiting for the winnower:They all mingled in one temple but were not mingled in their hearts;They said such things against them yet they had a single altar.

We must needs believe with faith, whatever counsels reason may give us, that in the depths of our own bodies, in animals, in plants, in rocks, in everything that lives, in all the Universe, there is a spirit that strives to know itself, to acquire consciousness of itself, to be itself - for to be oneself is to know oneself - to be pure spirit; and since it can only achieve this by means of the body, by means of matter, it creates and makes use of matter at the same time that it remains a prisoner of it.

One is still what one is going to cease to be and already what one is going to become. One lives one's death, one dies one's life.

Thanks to depression - that alpinism of the indolent - we scale every summit and daydream over every precipice from our bed.

Being summoned by the Athenians out of Sicily to plead for his life, Alcibiades absconded, saying that that criminal was a fool who studied a defence when he might fly for it.

All religions are cruel, all founded on blood; for all rest principally on the idea of sacrifice - that is, on the perpetual immolation of humanity to the insatiable vengeance of divinity.

When we read the best nineteenth- and twentieth-century novelists, we soon realize that they are trying in a variety of ways to establish a definition of human nature, to justify the continuation of life as well as the writing of novels.

Since my world picture approximates reality only crudely, I cannot aspire to optimize anything; at most, I can aim at satisficing. Searching for the best can only dissipate scarce cognitive resources; the best is the enemy of the good.

It is not calling the landed estates, possessed by old prescriptive rights, the 'accumulations of ignorance and superstition', that can support me in shaking that grand title, which supersedes all other title, and which all my studies of general jurisprudence have taught me to consider as one principal cause of the formation of states; I mean the ascertaining and securing prescription. But these are donations made in 'ages of ignorance and superstition'. Be it so. It proves that these donations were made long ago; and this is prescription; and this gives right and title.

We should desire neither the immortality nor the death of any human being, whoever he may be, with whom we have to do.

No man, not even a doctor, ever gives any other definition of what a nurse should be than this - "devoted and obedient." This definition would do just as well for a porter. It might even do for a horse. It would not do for a policeman.

I have been taught that the land should belong to those who till the soil. With all of his deep-seated sympathies with the Arabs, our comrade cannot possibly deny that the Jews in Palestine have tilled the soil. Tens of thousands of them, young and deeply devout idealists, have flocked to Palestine, there to till the soil under the most trying pioneer conditions. They have reclaimed wastelands and have turned them into fertile fields and blooming gardens. Now I do not say that therefore Jews are entitled to more rights than the Arabs, but for an ardent socialist to say that the Jews have no business in Palestine seems to me rather a strange kind of socialism.

Second, we make no distinction between man and nature: the human essence of nature and the natural essence of man become one within nature in the form of production or industry, just as they do within the life of man as a species. Industry is then no longer considered from the extrinsic point of view of utility, but rather from the point of view of its fundamental identity with nature as production of man and by man.

The greatest ideal that man can aspire to is not to be a show-case of virtue, but just to be a genial, likable and reasonable human being.

A pupil and a teacher. The pupil will not let anything be explained to him, for he continually interrupts with doubts, for instance as to the existence of things, the meaning for words, etc. The teacher says "Stop interrupting me and do as I tell you. So far your doubts don't make sense at all."

An expert is a person who has found out by his own painful experience all the mistakes that one can make in a very narrow field.

Pierre, who from the moment Prince Andrew entered the room had watched him with glad, affectionate eyes, now came up and took his arm. Before he looked round Prince Andrew frowned again, expressing his annoyance with whoever was touching his arm, but when he saw Pierre's beaming face he gave him an unexpectedly kind and pleasant smile. "There now!... So you, too, are in the great world?" said he to Pierre. "I knew you would be here," replied Pierre. "I will come to supper with you. May I?" he added in a low voice so as not to disturb the vicomte who was continuing his story. "No, impossible!" said Prince Andrew, laughing and pressing Pierre's hand to show that there was no need to ask the question. He wished to say something more, but at that moment Prince Vasíli and his daughter got up to go and the two young men rose to let them pass.

For truth itself has not the privilege to be spoken at all times and in all sorts.

Justice is conscience, not a personal conscience but the conscience of the whole of humanity. Those who clearly recognize the voice of their own conscience usually recognize also the voice of justice.

Have you really looked at a seashell? There's not an aesthetic fault in it anywhere - it's absolutely perfect. Now, do you think that shells look at each other and critique each other's appearance? "Well, your markings are a little crooked and not very well spaced." Of course not, but that's what we do. Every one of us is marvellous and complicated and interesting and gorgeous just as we are. Really take a look at another person's eyes. They are jewelry beyond compare - just beautiful!

For my own part, I may desire in general to be other than I am; I may condemn and dislike my whole form, and beg of Almighty God for an entire reformation, and that He will please to pardon my natural infirmity: but I ought not to call this repentance, methinks, no more than the being dissatisfied that I am not an angel or Cato. My actions are regular, and conformable to what I am and to my condition; I can do no better; and repentance does not properly touch things that are not in our power; sorrow does.. I imagine an infinite number of natures more elevated and regular than mine; and yet I do not for all that improve my faculties, no more than my arm or will grow more strong and vigorous for conceiving those of another to be so.

Every daring attempt to make a great change in existing conditions, every lofty vision of new possibilities for the human race, has been labelled Utopian.

Perchance you who pronounce my sentence are in greater fear than I who receive it.

The man with the clear head is the man who frees himself from those fantastic "ideas" and looks life in the face, realises that everything in it is problematic, and feels himself lost. As this is the simple truth - that to live is to feel oneself lost - he who accepts it has already begun to find himself, to be on firm ground. Instinctively, as do the shipwrecked, he will look round for something to which to cling, and that tragic, ruthless glance, absolutely sincere, because it is a question of his salvation, will cause him to bring order into the chaos of his life.

Heretics cannot themselves appear good unless they depict the Church as evil, false, and mendacious. They alone wish to be esteemed as the good, but the Church must be made to appear evil in every respect.

The sneaking arts of underling tradesmen are thus erected into political maxims for the conduct of a great empire; for it is the most underling tradesmen only who make it a rule to employ chiefly their own customers. A great trader purchases his good always where they are cheapest and best, without regard to any little interest of this kind.

Marx explains the alienation of labor as exemplified in, first, the relation of the worker to the product of his labor and, second, the relation of the worker to his own activity. P. 276

A man's thinking goes on within his consciousness in a seclusion in comparison with which any physical seclusion is an exhibition to public view.

Renaissance Italy became a kind of Hollywood collection of sets of antiquity, and the new visual antiquarianism of the Renaissance provided an avenue to power for men of any class.