A man must always live by his work, and his wages must at least be sufficient to maintain him. They must even upon most occasions be somewhat more, otherwise it would be impossible for him to bring up a family, and the race of such workmen could not last beyond the first generation.

Today, tattoos lack symbolic power. All they do is point toward the uniqueness of the bearer. The body is neither a ritual stage nor a surface of projection; rather, it is an advertising space.

It is not because the truth is too difficult to see that we make mistakes. It may even lie on the surface; but we make mistakes because the easiest and most comfortable course for us is to seek insight where it accords with our emotions - especially selfish ones.

The more progress that has been made toward eradicating social injustices, the more intolerable the remaining injustices seem, and thus the moral imperative to mobilizing to correct them.

The encouragement of light-mindedness about traditional philosophical topics serves the same purposes as does the encouragement of light-mindedness about traditional theological topics. Like the rise of large market economies, the increase in literacy, the proliferation of artistic genres, and the insouciant pluralism of contemporary culture, such philosophical superficiality and light-mindedness helps along the disenchantment of the world. It helps make the world's inhabitants more pragmatic, more tolerant, more liberal, more receptive to the appeal of instrumental rationality.

Marxism exists in nineteenth-century thought as a fish exists in water; that is, it ceases to breathe anywhere else.

One simple method is to take a pen or pencil and hold it up against a blank wall or ceiling. Now concentrate on the pen as if it is the most important thing in the world. Then allow your sense to relax, so you see the pen against the background of the wall. Concentrate again. Relax again. Keep on doing this until you become aware of the ability to focus attention at will. You will find that this unaccustomed activity of the will is tiring; it produces a sense of strain behind the eyes. My own perception is that if you persist, in spite of the strain, the result is acute discomfort, followed by a sudden immense relief - the 'peak experience'.

It is only necessary to make war with five things; with the maladies of the body, the ignorances of the mind, with the passions of the body, with the seditions of the city and the discords of families.

All, too, will bear in mind this sacred principle, that though the will of the majority is in all cases to prevail, that will to be rightful must be reasonable; that the minority possess their equal rights, which equal law must protect, and to violate would be oppression. Let us, then, fellow-citizens, unite with one heart and one mind. Let us restore to social intercourse that harmony and affection without which liberty and even life itself are but dreary things.

What is Europe really but a sterile trunk which owes everything to oriental grafts?

The line that connects the bombing of civilian populations to the mountain removed by strip mining ... to the tortured prisoner seems to run pretty straight. We're living, it seems, in the culmination of a long warfare - warfare against human beings, other creatures and the Earth itself.

God has given to all things their course and decided how high and how far they may go, not higher, not lower.

Whilst shame keeps its watch, virtue is not wholly extinguished in the heart; nor will moderation be utterly exiled from the minds of tyrants.

But yet they that have no Science, are in better, and nobler condition with their naturall Prudence; than men, that by their mis-reasoning, or by trusting them that reason wrong, fall upon false and absurd generall rules.

If an event really happened which was not a part of the uniformity of nature, it would have two properties: no evidence could give the right to believe it to any except those whose actual experience it was; and no inference worthy of belief could be founded upon it at all. Are we then bound to believe that nature is absolutely and universally uniform? Certainly not; we have no right to believe anything of this kind. The rule only tells us that in forming beliefs which go beyond our experience, we may make the assumption that nature is practically uniform so far as we are concerned. Within the range of human action and verification, we may form, by help of this assumption, actual beliefs; beyond it, only those hypotheses which serve for the more accurate asking of questions.

Life itself is always pulling you away from the understanding of life.

The young generations of the world, who had in them the freshness of young children, and yet the depth of earnest men, who did not think that they had finished off all things in Heaven and Earth by merely giving them scientific names, but had to gaze direct at them there, with awe and wonder: they felt better what of divinity is in man and Nature; they, without being mad, could worship Nature, and man more than anything else in Nature.

The modern world inherits the Christian view in which salvation is played out in history. In Christian myth human events follow a design known only to God; the history of humankind is an ongoing story of redemption. This is an idea that informs virtually all of western thought - not least when it is intensely hostile to religion. From Christianity onwards, human salvation would be understood (at least in the west) as involving movement through time. All modern philosophies in which history is seen as a process of human emancipation - whether through revolutionary change or incremental improvement - are garbled versions of this Christian narrative, itself a garbled version of the original message of Jesus.

His own character is the arbiter of every one's fortune.

The circle of day and night is the law of the classical world: the most restricted but most demanding of the necessities of the world, the most inevitable but the simplest of the legislations of nature.This was a law that excluded all dialectics and all reconciliation, consequently laying the foundations for the smooth unity of knowledge as well as the uncompromising division of tragic existence. It reigns on a world without darkness, which knows neither effusiveness nor the gentle charms of lyricism. All is waking or dreams, truth or error, the light of being or the nothingness of shadow.

No man is liberated from fear who dare not see his place in the world as it is; no man can achieve the greatness of which he is capable until he has allowed himself to see his own littleness.

Everything that happens is either endurable or not. If it's endurable, then endure it. Stop complaining. If it's unendurable . . . then stop complaining. Your destruction will mean its end as well.

But what of the poor Ghosts who never get into the omnibus at all?' 'Everyone who wishes it does. Never fear. There are only two kinds of people in the end: those who say to God, "Thy will be done," and those to whom God says, in the end, "Thy will be done." All that are in Hell, choose it. Without that self-choice there could be no Hell. No soul that seriously and constantly desires joy will ever miss it. Those who seek find. To those who knock it is opened.

The fear of your own solitude, of its vast surface and its infinity... Remorse is the voice of solitude. And what does this whispering voice say? Everything in us that is not human anymore.

Magnanimity in politics is not seldom the truest wisdom; and a great empire and little minds go ill together.

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.

Science seems to be at war with itself.... Naive realism leads to physics, and physics, if true, shows naive realism to be false. Therefore naive realism, if true, is false; therefore it is false.

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

The capitalist call workers to the factory, for example, directing them to collaborate and communicate in production and giving them the means to do so. In the paradigm of immaterial production, in contrast, labor itself tends to produce the means of interaction, communication, and cooperation for production directly. Affective labor always directly constructs a relationship.

I am normally said to be free to the degree to which no man or body of men interferes with my activity. Political liberty in this sense is simply the area within which a man can act unobstructed by others. If I am prevented by others from doing what I could otherwise do, I am to that degree unfree; and if this area is contracted by other men beyond a certain minimum, I can be described as being coerced, or, it may be, enslaved. Coercion is not, however, a term that covers every form of inability. If I say that I am unable to jump more than ten feet in the air, or cannot read because I am blind, or cannot understand the darker pages of Hegel, it would be eccentric to say that I am to that degree enslaved or coerced. Coercion implies the deliberate interference of other human beings within the area in which I could otherwise act.

Every archetype is capable of endless development and differentiation. It is therefore possible for it to be more developed or less. In an outward form of religion where all the emphasis is on the outward figure (hence where we are dealing with a more or less complete projection) the archetype is identical with externalized ideas but remains unconscious as a psychic factor. When an unconscious content is replaced by a projected image to that extent, it is cut off from all participation in an influence on the conscious mind. Hence it largely forfeits its own life, because prevented from exerting the formative influence on consciousness natural to it; what is more, it remains in its original form - unchanged, for nothing changes in the unconscious.

I consider one of the most important duties of any scientist the teaching of science to students and to the general public.

There is no more consensus on what justice means than there is on the character of the good. If anything, there is less. Among the virtues, justice is one of the most shaped by convention. For that reason it is among the most changeable.

Sincerity is the way of Heaven. The attainment of sincerity is the way of men. He who possesses sincerity is he who, without an effort, hits what is right, and apprehends, without the exercise of thought — he is the sage who naturally and easily embodies the right way. He who attains to sincerity is he who chooses what is good, and firmly holds it fast. To this attainment there are requisite the extensive study of what is good, accurate inquiry about it, careful reflection on it, the clear discrimination of it, and the earnest practice of it.

I believe that the abolition of private ownership of land and capital is a necessary step toward any world in which the nations are to live at peace with one another.

The culture of a civilization is the art and literature through which it rises to consciousness of itself and defines its vision of the world.

Time passes quickly with lovers.

Difficulty is a severe instructor, set over us by the supreme ordinance of a parental Guardian and Legislator, who knows us better than we know ourselves, as he loves us better too. Pater ipse colendi haud facilem esse viam voluit. He that wrestles with us strengthens our nerves, and sharpens our skill. Our antagonist is our helper.

Anger is a weed; hate is the tree.

The ontological concept of truth is in the centre of a logic which may serve as a model of pre- technological rationality. It is the rationality of a two-dimensional universe of discourse which, contrasts with the of thought and behavior that develop in the execution of the technological project.

Again, we should notice the force, effect, and consequences of inventions, which are nowhere more conspicuous than in those three which were unknown to the ancients; namely, printing, gunpowder, and the compass. For these three have changed the appearance and state of the whole world; first in literature, then in warfare, and lastly in navigation: and innumerable changes have been thence derived, so that no empire, sect, or star, appears to have exercised a greater power and influence on human affairs than these mechanical discoveries.

Racism has always been a divisive force separating black men and white men, and sexism has been a force that unites the two groups.

The last peculiarity of consciousness to which attention is to be drawn in this first rough description of its stream is that it is always interested more in one part of its object than in another, and welcomes and rejects, or chooses, all the while it thinks.

Never self-possessed, or prudent, love is all abandonment.

If everything must have a cause, then God must have a cause. If there can be anything without a cause, it may just as well be the world as God, so that there cannot be any validity in that argument. It is exactly of the same nature as the Hindu's view, that the world rested upon an elephant and the elephant rested upon a tortoise; and when they said, "How about the tortoise?" the Indian said, "Suppose we change the subject." The argument is really no better than that.

Excellence is an art won by training and habituation: we do not act rightly because we have virtue or excellence, but we rather have these because we have acted rightly; 'these virtues are formed in man by his doing the actions'; we are what we repeatedly do. Excellence, then, is not an act but a habit: 'the good of man is a working of the soul in the way of excellence in a complete life... for as it is not one swallow or one fine day that makes a spring, so it is not one day or a short time that makes a man blessed and happy'.

No man lives without jostling and being jostled; in all ways he has to elbow himself through the world, giving and receiving offense.

If you are a preacher of mercy, do not preach an imaginary but the true mercy. If the mercy is true, you must therefore bear the true, not an imaginary sin. God does not save those who are only imaginary sinners. Be a sinner, and let your sins be strong (sin boldly), but let your trust in Christ be stronger, and rejoice in Christ who is the victor over sin, death, and the world. We will commit sins while we are here, for this life is not a place where justice resides. We, however, says Peter (2. Peter 3:13) are looking forward to a new heaven and a new earth where justice will reign.

Inspect every piece of pseudoscience and you will find a security blanket, a thumb to suck, a skirt to hold. What does the scientist have to offer in exchange? Uncertainty! Insecurity!

No solitary miscreant, scarcely any solitary maniac, would venture on such actions and imaginations, as large communities of sane men have, in such circumstances, entertained as sound wisdom.