My convictions, positive and negative, on all the matters of which you speak, are of long and slow growth and are firmly rooted. But the great blow which fell on me seemed to stir them to their foundation, and had I lived a couple of centuries earlier I could have fancied a devil scoffing at me and them - and asking me what profit it was to have stripped myself of the hopes and consolations of the mass of mankind? To which my only reply was and is - Oh devil! Truth is better than much profit. I have searched over the grounds of my belief, and if wife and child and name and fame were all to be lost to me one after the other as the penalty, still I will not lie.

Money, as a matter of principle, makes everything the same.

Men will always be mad, and those who think they can cure them are the maddest of all.

To me, in these circumstances, that of "Hero-worship" becomes a fact inexpressibly precious; the most solacing fact one sees in the world at present. There is an everlasting hope in it for the management of the world. Had all traditions, arrangements, creeds, societies that men ever instituted, sunk away, this would remain. The certainty of Heroes being sent us; our faculty, our necessity, to reverence Heroes when sent: it shines like a polestar through smoke-clouds, dust-clouds, and all manner of down-rushing and conflagration.

There is not a Musselman alive who would not imagine that he was performing an action pleasing to God and his Holy Prophet by exterminating every Christian on earth, while the Christians are scarcely more tolerant on their side.

Superstition is more injurious to God than atheism.

To me personally, the only function of philosophy is to teach us to take life more lightly and gayly than the average businessman does, for no businessman who does not retire at fifty, if he can, is in my eyes a philosopher.

I am an investigator by inclination. I feel a great thirst for knowledge and an impatient eagerness to advance, also satisfaction at each progressive step. There was a time when I thought that all this could constitute the honor of humanity, and I despised the mob, which knows nothing about it. Rousseau set me straight. This dazzling excellence vanishes; I learn to honor men, and would consider myself much less useful than common laborers if I did not believe that this consideration could give all the others a value, to establish the rights of humanity.

Monarch of earth, I shall confess my secret craft:I've always fought to purify wild flame to light,and kindle whatever light I found to burst in flame.

Undoubtedly we have no questions to ask which are unanswerable. We must trust the perfection of the creation so far, as to believe that whatever curiosity the order of things has awakened in our minds, the order of things can satisfy. Every man's condition is a solution in hieroglyphic to those inquiries he would put. He acts it as life, before he apprehends it as truth.

I once received a letter from an eminent logician, Mrs. Christine Ladd Franklin, saying that she was a solipsist, and was surprised that there were no others. Coming from a logician, this surprise surprised me.

He who perceives death perceives a sense of the human comedy, and quickly becomes a poet.

Further acquaintance with the labors of the Quakers and their works - with Fox, Penn, and especially the work of Dymond (published in 1827) - showed me not only that the impossibility of reconciling Christianity with force and war had been recognized long, long ago, but that this irreconcilability had been long ago proved so clearly and so indubitably that one could only wonder how this impossible reconciliation of Christian teaching with the use of force, which has been, and is still, preached in the churches, could have been maintained in spite of it.

A little patience, and we shall see the reign of witches pass over, their spells dissolve, and the people, recovering their true sight, restore their government to its true principles. It is true that in the meantime we are suffering deeply in spirit, and incurring the horrors of a war and long oppressions of enormous public debt. If the game runs sometimes against us at home we must have patience till luck turns, and then we shall have an opportunity of winning back the principles we have lost, for this is a game where principles are at stake.

To ascend to the origin of things and speculate on the creation, is not the business of the natural philosopher. An humbler field is sufficient for him in the endeavor to discover, as far as our faculties will permit; what are these primary qualities impressed on matter, and to discover the spirit of the laws of nature

Respectable scientists like de Broglie himself accept wave mechanics because it confers coherence and unity upon the experimental findings of contemporary science, and in spite of the astonishing changes it implies in connection with ideas of causality, time, and space, but it is because of these changes that it wins favor with the public. The great popular success of Einstein was the same thing. The public drinks in and swallows eagerly everything that tends to dispossess the intelligence in favor of some technique; it can hardly wait to abdicate from intelligence and reason and from everything that makes man responsible for his destiny.

A conscientious man would be cautious how he dealt in blood.

Let words proceed as they please, provided only your soul keeps its own sure order, provided your soul is great and holds unruffled to its ideals, pleased with itself on account of the very things which displease others, a soul that makes life the test of its progress, and believes that its knowledge is in exact proportion to its freedom from desire and its freedom from fear.

'Induction' is a term applied to describe the 'process' of a true Colligation of Facts by means of an exact and appropriate Conception. 'An Induction' is also employed to denote the 'proposition' which results from this process. An Induction is not the mere sum of the Facts which are colligated. The Facts are not only brought together, but seen in a new point of view. 'The Consilience of Inductions' takes place when an Induction, obtained from one class of facts, coincides with an Induction, obtained from another different class.

God is not needed to create guilt or to punish. Our fellow men suffice, aided by ourselves.

He that is without sin among you, let him first cast a stone at her.

There are depths in man which go down the length of the lowest Hell, as there are heights which reach the highest Heaven; - for are not both Heaven and Hell made out of him, everlasting Miracle and Mystery that he is?

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.

Every faculty in one man is the measure by which he judges of the like faculty in another. I judge of your sight by my sight, of your ear by my ear, of your reason by my reason, of your resentment by my resentment, of your love by my love. I neither have, nor can have, any other way of judging about them.

Would not all we mean by "communication between mind and mind" be provided for if we suppose that common knowledge comes about, not from our explaining things to one another, but from things explaining themselves in the same terms to us all? Accepting the object as its own interpreter, as its own "medium of communication," do we not begin to understand what is utterly dark on any other view, how it comes to pass that the resulting knowledge is a common possession?

Learning proceeds until death and only then does it stop. ... Its purpose cannot be given up for even a moment. To pursue it is to be human, to give it up to be a beast.

I thanke God for my happy Dreams|dreames, as I doe for my good rest, for there is a satisfaction in them unto reasonable desires, and such as can be content with a fit of happinesse; and surely it is not a melancholy conceite to thinke we are all asleepe in this world, and that the conceits of this life are as meare dreames to those of the next, as the Phantasmes of the night, to the conceit of the day. There is an equall delusion in both, and the one doth but seeme to bee the embleme or picture of the other;

The higher culture of the West-whose moral, aesthetic, and intellectual values industrial society still professes-was a pre-technological culture in a functional as well as chronological sense. Its validity was derived from the experience of a world which no longer exists and which cannot be recaptured because it is in a strict sense invalidated by technological society. Moreover, it remained to a large degree a feudal culture, even when the bourgeois period gave it some of its most lasting formulations. It was feudal not only because of its confinement to privileged minorities, not only because of its inherent romantic element (which will be discussed presently), but also because its authentic works expressed a conscious, methodical alienation from the entire sphere of business and industry, and from its calculable and profitable order.

France wanted to make proselytes to her opinions, and turn every government in the world into a republic. If every government was against her, it was because she had declared herself hostile to every government. He knew of nothing to which this strange republic could be compared, but to the system of Mahomet, who with the koran in one hand, and a sword in the other, held out the former to the acceptance of mankind, and with the latter compelled them to adopt it as their creed. The koran which France held out, was the declaration of the rights of man and universal fraternity; and with the sword she was determined to propagate her doctrines, and conquer those whom she could not convince.

Appearances to the mind are of four kinds. Things either are what they appear to be; or they neither are, nor appear to be; or they are, and do not appear to be; or they are not, and yet appear to be. Rightly to aim in all these cases is the wise man's task.

Now I am about to take my last voyage, a great leap in the dark.

Being nimble and light-footed, his father encouraged him to run in the Olympic race. "Yes," said he, "if there were any kings there to run with me."

The first and the simplest emotion which we discover in the human mind is Curiosity.

Mathematics have a triple aim. They must furnish an instrument for the study of nature. But that is not all: they have a philosophic aim and, I dare maintain, an esthetic aim. They must aid the philosopher to fathom the notions of number, of space, of time. And above all, their adepts find therein delights analogous to those given by painting and music. They admire the delicate harmony of numbers and forms; they marvel when a new discovery opens to them an unexpected perspective; and has not the joy they thus feel the esthetic character, even though the senses take no part therein? Only a privileged few are called to enjoy it fully, it is true, but is not this the case for all the noblest arts?This is why I do not hesitate to say that mathematics deserve to be cultivated for their own sake, and the theories inapplicable to physics as well as the others. Even if the physical aim and the esthetic aim were not united, we ought not to sacrifice either.

The supreme enjoyment is in satisfaction with oneself ; it is in order to deserve this satisfaction that we are placed on earth and endowed with freedom.

As the animus is partial to argument, he can best be seen at work in disputes where both parties know they are right. Men can argue in a very womanish way, too, when they are anima-possessed and have thus been transformed into the animus of their own anima.

Those who forget good and evil and seek only to know the facts are more likely to achieve good than those who view the world through the distorting medium of their own desires.

There is no aphrodisiac like innocence.

There are two kinds of animals on earth. One kind minds his own business, the other minds other people's business. The former are vegetarians, like cows, sheep and thinking men. The latter are carnivorous, like hawks, tigers and men of action.

Have I done something for the general interest? Well then I have had my reward. Let this always be present to thy mind, and never stop doing such good.

The obsession with suicide is characteristic of the man who can neither live nor die, and whose attention never swerves from this double impossibility.

I find that even Eminent Writers (such as Raymund Lully, Paracelsus, and others) do so abuse the termes they employ, that as they will now and then give divers things one name, so they will oftentimes give one thing, many Names; and some of them (perhaps) such, as do much more properly signifie some Distinct Body of another kind; nay even in Technical Words or Termes of Art, they refrain not from this Confounding Liberty; but will, as I have Observ'd call the same Substance, sometimes the Sulphur, and Sometimes the Mercury, of a Body.

The main business of religions is to purify, control, and restrain that excessive and exclusive taste for well-being which men acquire in times of equality.

Before Christianity suicide was not in any way troubling. Our lives were our own, and when we tired of them we were at liberty to end them. One might think that as Christianity has declined, this freedom would be reclaimed. Instead secular creeds have sprung up, in which each person's life belongs to everyone else. To hand back the gift of life because it does not please is still condemned as a kind of blasphemy, though the offended deity is now humanity instead of God.

There are people in the world who desperately want not to have to believe in Darwinism.

To be content with life - or to live merrily, rather - all that is required is that we bestow on all things only a fleeting, superficial glance; the more thoughtful we become the more earnest we grow.