A philosopher is a man who has to cure many intellectual diseases in himself before he can arrive at the notions of common sense.

We are constantly railing against the passions; we ascribe to them all of man's afflictions, and we forget that they are also the source of all his pleasures ... But what provokes me is that only their adverse side is considered ... and yet only passions, and great passions, can raise the soul to great things. Without them there is no sublimity, either in morals or in creativity. Art returns to infancy, and virtue becomes small-minded.

Do nothing, only keep agitating, debating; and things will destroy themselves.

We replace God as best we can; for every god is good, provided he perpetuates in eternity our desire for a crucial solitude. . . .

When we can't dream any longer we die.

The goodness and greatness of a man do not justify us in accepting a belief upon the warrant of his authority, unless there are reasonable grounds for supposing that he knew the truth of what he was saying. And there can be no grounds for supposing that a man knows that which we, without ceasing to be men, could not be supposed to verify.

The alphabet, when pushed to a high degree of abstract visual intensity, became typography. The printed word with its specialist intensity burst the bonds of medieval corporate guilds and monasteries, created extreme individualist patterns of enterprise and monopoly.

In particular, it is certainly wrong to condemn poor old Homo sapiens as the only species to kill his own kind, the only inheritor of the mark of Cain, and similar melodramatic charges. Whether a naturalist stresses the violence or the restraint of animal aggression depends partly on the kinds of animals he is used to watching, and partly on his evolutionary preconceptions-Lorenz is, after all, a 'good of the species' man. Even if it has been exaggerated, the gloved fist view of animal fights seems to have at least some truth. Superficially this looks like a form of altruism. The selfish gene theory must face up to the difficult task of explaining it. Why is it that animals do not go all out to kill rival members of their species at every possible opportunity?

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."

It is a safe rule to apply that, when a mathematical or philosophical author writes with a misty profundity, he is talking nonsense.

I do not want to found anything on the incomprehensible. I want to know whether I can live with what I know and with that alone.

Besides the noble art of getting things done, there is the noble art of leaving things undone. The wisdom of life consists in the elimination of non-essentials.

Do you ask me whom I have conquered? Neither the Persians, nor the far-off Medes, nor any warlike race that lies beyond the Dahae; not these, but greed, ambition, and the fear of death that has conquered the conquerors of the world.

Power may be defined as the production of intended effects.

For creation is not a change, but that dependence of the created existence on the principle from which it is instituted, and thus is of the genus of relation; whence nothing prohibits it being in the created as in the subject. Creation is thus said to be a kind of change, according to the way of understanding, insofar as our intellect accepts one and the same thing as not existing before and afterwards existing.

Whence do you have it that the terrestrial globe is so heavy? For my part, either I do not know what heaviness is, or the terrestrial globe is neither heavy nor light, as likewise all other globes of the universe. Heaviness to me (and I believe to Nature) is that innate tendency by which a body resists being moved from its natural place and by which, when forcibly removed therefrom, it spontaneously returns there. Thus a bucketful of water raised on high and set free, returns to the sea; but who will say that the same water remains heavy in the sea, when being set free there, does not move?

We mustn't forget how quickly the visions of genius become the canned goods of intellectuals.

It is always necessary to call men back to history, which is the first master in politics, or more exactly the only master.

Several particular maxims... are as powerful, although false, in carrying away belief, as those the most true.

People who want to do so can lose weight most safely and permanently if they realize that above all they must be patient. ... It is better to eat a little less at each meal than impulse would suggest and to do that constantly. Add to this a little more exercise or activity than impulse suggests and keep that up constantly too. A few less calories taken in each day and a few more used up will decrease weight, slowly, to be sure, but without undue misery. And with better long-range results too.

The fact that life has no meaning is a reason to live - moreover, the only one.

Thou art a little soul bearing about a corpse, as Epictetus used to say.

"In the light, the earth remains our first and our last love. Our brothers are breathing under the same sky as we; justice is a living thing. Now is born that strange joy which helps one live and die, and which we shall never again postpone to a later time."

There were two brothers called Both and Either; perceiving Either was a good, understanding, busy fellow, and Both a silly fellow and good for little, Philip said, "Either is both, and Both is neither."

Everything should be made simple as possible but no simpler.

The softer you find your child is, the more you are to seek occasions, at fit times, thus to harden him. The great art in this is, to begin with what is but very little painful, and to proceed by insensible degrees, when you are playing, and in good humour with him, and speaking well of him: and when you have once got him to think himself made amends for his suffering by the praise is given him for his courage; when he can take pride in giving such marks of his manliness, and can prefer the reputation of being brave and stout, to the avoiding a little pain, or the shrinking under it; you need nor despair in time and by the assistance of his growing reason, to master his timorousness, and mend the weakness of his constitution.

Mr. Galton ...in his English Men of Science, has given ...cases showing individual variations in the type of memory... Some have it verbal. Others... for facts and figures, others for form. Most say... [it] must first be rationally conceived and assimilated.

When we speak of the commerce with our [American] colonies, fiction lags after truth, invention is unfruitful, and imagination cold and barren.

Government by majorities can be made less oppressive by devolution, by placing the decision of questions primarily affecting only a section of the community in the hands of that section, rather than of a Central Chamber. In this way, men are no longer forced to submit to decisions made in a hurry by people mostly ignorant of the matter in hand and not personally interested.

The ordinary person senses the greatness of the odds against him even without thought or analysis, and he adapts his attitudes unconsciously. A huge passivity has settled on industrial society. For people carried about in mechanical vehicles, earning their living by waiting on machines, listening much of the waking day to canned music, watching packaged movie entertainment and capsulated news, for such people it would require an exceptional degree of awareness and an especial heroism of effort to be anything but supine consumers of processed goods.

But no mental action seems necessary or invariable in its character. In whatever manner the mind has reacted under a given sensation, in that manner it is the more likely to react again; were this, however, an absolute necessity, habits would become wooden and ineradicable, and no room being left for the formulation of new habits, intellectual life would come to a speedy close. Thus, the uncertainty of the mental law is no mere defect of it, but is on the contrary of its essence. The truth is, the mind is not subject to "law," in the same rigid sense that matter is. It only experiences gentle forces which merely render it more likely to act a given way than it otherwise would be. There always remains a certain amount of arbitrary spontaneity in its action, without which it would be dead.

But the truth is that my work - I was going to say my mission - is to shatter the faith of men here, there, and everywhere, faith in affirmation, faith in negation, and faith in abstention in faith, and this for the sake of faith in faith itself; it is to war against all those who submit, whether it be to Catholicism, or to rationalism, or to agnosticism; it is to make all men live the life of inquietude and passionate desire.

Universal love is really the way of the sage-kings. It is what gives peace to the rulers and sustenance to the people. The gentleman would do well to understand and practise universal love; then he would be gracious as a ruler, loyal as a minister, affectionate as a father, filial as a son, courteous as an elder brother, and respectful as a younger brother. So, if the gentleman desires to be a gracious ruler, a loyal minister, an affectionate father, a filial son, a courteous elder brother, and a respectful younger brother, universal love must be practised. It is the way of the sage-kings and the great blessing of the people.

No critic writing about a film could say more than the film itself, although they do their best to make us think the opposite.

In the pedagogical as in certain other spheres freedom is not allowed to erupt, the power of the opposition is not allowed to put a word in edgewise: they want submissiveness. Only a formal and material training is being aimed at and only scholars come out of the menageries of the humanists, only "useful citizens" out of those of the realists, both of whom are indeed nothing but subservient people. Our good background of recalcitrancy [sic] gets strongly suppressed and with it the development of knowledge to free will. The result of school is then philistinism.

Chinese script is not visual but iconic and tactile. It does not disturb the tribal bonds.

"The real saint", Baudelaire pretends to think, "is he who flogs and kills people for their own good." His argument will be heard. A race of real saints is beginning to spread over the earth for the purposes of confirming these curious conclusions about rebellion.

No thing great is created suddenly, any more than a bunch of grapes or a fig. If you tell me that you desire a fig, I answer you that there must be time. Let it first blossom, then bear fruit, then ripen.

One is not worthy to have what one, through weakness, lets be taken from him; one is not worthy of it because one is not capable of it.

Beware an act of avarice; it is bad and incurable disease.

Neither is the longing for immortality saved, but rather dissolved and submerged, by agnosticism, or the doctrine of the unknowable. ...The unknowable, if it is something more than the merely hitherto unknown, is but a purely negative concept, a concept of limitation. And upon this foundation no human feeling can be built up.

It is certainly not a matter of indifference whether I learn something without effort or finally arrive at it myself through my system of thought. In the latter case everything has roots, in the former it is merely superficial.

You seek life, and a godly fire Gushes and gleams for you out of the earth, As, with shuddering long, you Hurl yourself down to the flames of the Etna. So by a queen's wanton whim Pearls were dissolved in wine- heed her not! What folly, poet, to cast your riches Into that bright and bubbling cup! Yet still are you holy to me, as the might of the earth That bore you away, audaciously perishing! And I would follow the hero into the depths Did love not hold me.

Rousseau's writings are so admirably adapted to touch both these classes that the effect they produced, especially in France, is easily intelligible.

It will be said, "Patriotism has welded mankind into states, and maintains the unity of states." But men are now united in states; that work is done; why now maintain exclusive devotion to one's own state, when this produces terrible evils for all states and nations? For this same patriotism which welded mankind into states is now destroying those same states. If there were but one patriotism say of the English only then it were possible to regard that as conciliatory, or beneficent. But when, as now, there is American patriotism, English, German, French, Russian, all opposed to one another, in this event, patriotism no longer unites, but disunites.