One of the most striking signs of the decay of art is the intermixing of different genres.

The book written against fame and learning has the author's name on the title-page.

What is peddled about nowadays as philosophy, especially that of N.S. [National Socialism], but has nothing to do with the inner truth and greatness of that movement [namely the encounter between global technology and modern humanity] is nothing but fishing in that troubled sea of values and totalities.

Philosophy is an everlasting fire, sometimes damped down by setting itself limits, then flaring into new life as it consumes them. Every field of inquiry is limited, but philosophy has an essential relation to the question of limits, to its own limits.

Thus they are deceived by the likeness of blows, and are appeased by the pretended tears of those who deprecate their wrath, and thus an unreal grief is healed by an unreal revenge.

For Appetite with an opinion of attaining, is called HOPE.

For a consistent naturalist science can only be a refinement of animal exploration, a practice humans have devised for finding their way in the bit of the universe in which they have so far survived. Instead of thinking of science as a law-seeking activity, we can think of it as a tool humans use to cope with a world they will never understand.

The aim of science is to seek the simplest explanations of complex facts. We are apt to fall into the error of thinking that the facts are simple because simplicity is the goal of our quest. The guiding motto in the life of every natural philosopher should be, "Seek simplicity and distrust it."

Behold therefore, this England of the Year 1200 was no chimerical vacuity or dreamland, peopled with mere vaporous Fantasms, Rymer's Foedera, and Doctrines of the Constitution, but a green solid place, that grew corn and several other things. The Sun shone on it; the vicissitude of seasons and human fortunes. Cloth was woven and worn; ditches were dug, furrowfields ploughed, and houses built. Day by day all men and cattle rose to labour, and night by night returned home weary to their several lairs. In wondrous Dualism, then as now, lived nations of breathing men; alternating, in all ways, between Light and Dark; between joy and sorrow, between rest and toil, between hope, hope reaching high as Heaven, and fear deep as very Hell. Not vapour Fantasms, Rymer's Foedera at all!

The transition from philosophy to the domain of state and society had been an intrinsic part of Hegel's system.

To those who inquire as to the purpose of mathematics, the usual answer will be that it facilitates the making of machines, the travelling from place to place, and the victory over foreign nations, whether in war or commerce. ... The reasoning faculty itself is generally conceived, by those who urge its cultivation, as merely a means for the avoidance of pitfalls and a help in the discovery of rules for the guidance of practical life.

Why not? What is to hinder this Samson from governing? There is in him what far transcends all apprenticeships; in the man himself there exists a model of governing, something to govern by! There exists in him a heart-abhorrence of whatever is incoherent, pusillanimous, unveracious,-that is to say, chaotic, _un_governed; of the Devil, not of God. A man of this kind cannot help governing! He has the living ideal of a governor in him; and the incessant necessity of struggling to unfold the same out of him.

A city that outdistances Man's walking powers is a trap for Man. It threatens to become a prison from which he cannot escape unless he has mechanical means of transport, the thoroughfares for carrying these, and the purchasing power for commanding the use of artificial means of communication.

The only profound thinkers are the ones who do not suffer from a sense of the ridiculous.

For wherever violence is used, and injury done, though by hands appointed to administer Justice, it is still violence and injury, however colour'd with the Name, Pretences, or Forms of Law, the end whereof being to protect and redress the innocent, by an unbiassed application of it, to all who are under it; wherever that is not bona fide done, War is made upon the Sufferers, who having no appeal on Earth to right them, they are left to the only remedy in such Cases, an appeal to Heaven.

Reality and history, however, are not dialectical, and no idealist rhetorical gymnastics can make them conform to the dialect.

Indeed, even this last moment will be recognized like the rest, at least, be just beginning to be so.

The people are asleep; they remain indifferent. They forge their own chains and do the bidding of their masters to crucify their Christs.

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.

It isn't at all a matter of being optimistic, but rather of continuing to have faith in the ongoing and literally unending process of emancipation and enlightenment that, in my opinion, frames and gives direction to the intellectual vocation.

Capital is money, capital is commodities. ... By virtue of it being value, it has acquired the occult ability to add value to itself. It brings forth living offspring, or, at the least, lays golden eggs.

Our media make crisis chatter out of news and fill our minds with anxious phantoms of the real thing - a summit in Helsinki, a treaty in Egypt, a constitutional crisis in India, a vote in the U.N., the financial collapse of New York. We can't avoid being politicized (a word as murky as the condition which it describes) because it is necessary after all to know what is going on. Worse yet, what is going on will not let us alone. Neither the facts nor the deformations, the insidious platitudes of the media (tormenting because the underlying realities are so large and so terrible), can be screened out. The study of literature itself is heavily "politicized."

The foundation of morality is to have done, once and for all, with lying; to give up pretending to believe that for which there is no evidence, and repeating unintelligible propositions about things beyond the possibilities of knowledge.

I think people who are unhappy are always proud of being so, and therefore do not like to be told that there is nothing grand about their unhappiness. A man who is melancholy because lack of exercise has upset his liver always believes that it is the loss of God, or the menace of Bolshevism, or some such dignified cause that makes him sad. When you tell people that happiness is a simple matter, they get annoyed with you.

Philosophy is to be studied, not for the sake of any definite answers to its questions, since no definite answers can, as a rule, be known to be true, but rather for the sake of the questions themselves; because these questions enlarge our conception of what is possible, enrich our intellectual imagination and diminish the dogmatic assurance which closes the mind against speculation; but above all because, through the greatness of the universe which philosophy contemplates, the mind is also rendered great, and becomes capable of that union with the universe which constitutes its highest good.

I was still "at the church door". Yet in belief, in the clarification of my philosophy, I had taken an important step. I no longer wavered between alternative views of the world, to be put on or taken off like alternative plays at the theatre. I now saw that there was only one possible play, the actual history of nature and of mankind, although there might well be ghosts among the characters and soliloquies among the speeches. Religions, all religions, and idealistic philosophies, all idealistic philosophies, were the soliloquies and the ghosts. They might be eloquent and profound. Like Hamlet's soliloquy they might be excellent reflective criticisms of the play as a whole. Nevertheless they were only parts of it, and their value as criticisms lay entirely in their fidelity to the facts, and to the sentiments which those facts aroused in the critic.

I regard religion as a disease born of fear and as a source of untold misery to the human race.

The power of perpetuating our property in our families is one of the most valuable and interesting circumstances belonging to it, and that which tends most to the perpetuation of society itself. It makes our weakness subservient to our virtue; it grafts benevolence even upon avarice. The possession of family wealth and of the distinction which attends hereditary possessions (as most concerned in it,) are the natural securities for this transmission.

In training a child to activity of thought, above all things we must beware of what I will call "inert ideas"-that is to say, ideas that are merely received into the mind without being utilised, or tested, or thrown into fresh combinations.In the history of education, the most striking phenomenon is that schools of learning, which at one epoch are alive with a ferment of genius, in a succeeding generation exhibit merely pedantry and routine. The reason is, that they are overladen with inert ideas. Education with inert ideas is not only useless: it is, above all things, harmful.

In every part of the universe we observe means adjusted with the nicest artifice to the ends which they are intended to produce; and in the mechanism of a plant, or animal body, admire how every thing is contrived for advancing the two great purposes of nature, the support of the individual, and the propagation of the species.

Ah! Do not judge the gods, young man, they have painful secrets.

Your pride has been too much for the pride of your admirers; they were numerous and high-spirited, but they have all run away, overpowered by your superior force of character; not one of them remains. And I want you to understand the reason why you have been too much for them. You think that you have no need of them or of any other man, for you have great possessions and lack nothing, beginning with the body, and ending with the soul. Socrates speaking to Alcibiades

When the leaders choose to make themselves bidders at an auction of popularity, their talents, in the construction of the state, will be of no service. They will become flatterers instead of legislators; the instruments, not the guides, of the people.

Familiar things happen, and mankind does not bother about them. It requires a very unusual mind to undertake the analysis of the obvious.

Liberals tend to regard being subjects of the Queen as an insult to their dignity. But at least the archaic structures by which we are ruled do not force us to define ourselves by blood, soil or faith, and we are protected from the poisonous politics of identity.

A new development began for relativity theory after 1925 with its absorption into quantum physics. The first great success was scored by Dirac's quantum mechanical equations of the electron, which introduced a new sort of quantities, the spinors, besides the vectors and tensors into our physical theories. ...But difficulties of the gravest kind turned up when one passed from one electron or photon to the interaction among an indeterminate number of such particles. In spite of several advances a final solution of this problem is not yet in sight and may well require a deep modification of the foundation of quantum mechanics, such as would account in the same basic manner for the elementary electric charge e as relativity theory and our present quantum mechanics account for c and h.

The immeasurable beauty of life is a very fine thing to write about, and there are, indeed, some who resign themselves to accept it and accept it as it is, and even some who would persuade us that there is no problem in the "trap." But it has been said by Calderón that "to seek to persuade a man that the misfortunes which he suffers are not misfortunes, does not console him for them, but it is another misfortune in addition." And furthermore, "only the heart can speak to the heart," as Fray Diego de Estella said.

I am happy because I want nothing from anyone. I do not care about money. Decorations, titles or distinctions mean nothing to me. I do not crave praise. The only thing that gives me pleasure, apart from my work, my violin, and my sailboat, is the appreciation of my fellow workers.

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.

The methods of logical procedure are very different in ancient and modem logic, but behind all difference is the construction of a universally valid order of thought, neutral with respect to material content. Long before technological man and technological nature emerged as the objects of rational control and calculation, the mind was made susceptible to abstract generalization. Terms which could be organized into a coherent logical system, free from contradiction or with manageable contradiction, were separated from those which could not. Distinction was made between the universal, calculable, "objective" and the particular, incalculable, subjective dimension of thought.

Roughly speaking, rationality is concerned with the selection of preferred behavior alternatives in terms of some system of values, whereby the consequences of behavior can be evaluated.

If you let people follow their feelings, they will be able to do good. This is what is meant by saying that human nature is good.

The world that I regard is my selfe, it is the Microcosme of mine owne frame, that I cast mine eye on; for the other, I use it but like my Globe, and turne it round sometimes for my recreation. Men that look upon my outside, perusing onely my condition, and fortunes, do erre in my altitude; for I am above Atlas his shoulders.

I am displeased with everything. If they made me God, I would immediately resign.

Every being ought to do that which is according to its constitution; and all other things have been constituted for the sake of the superior, but the rational for the sake of one another.

The mass of men lead lives of quiet desperation. What is called resignation is confirmed desperation.

This book is intended as a correlative history of the modern soul and of a new power to judge; a genealogy of the present scientifico-legal complex from which the power to punish derives its bases, justifications and rules, from which it extends its effects and by which it extends its effects and by which it masks its exorbitant singularity.