It is not without good reason said, that he who has not a good memory should never take upon him the trade of lying.

Men in their prayers beg the gods for health, not knowing that this is a thing they have in their own power. Through their incontinence undermining it, they themselves become, because of their passions, the betrayers of their own health.

For such is the nature of men, that howsoever they may acknowledge many others to be more witty, or more eloquent, or more learned; Yet they will hardly believe there be many so wise as themselves: For they see their own wit at hand, and other men's at a distance.

We die in proportion to the words we fling around us.

I am a Roman citizen.

The way of the superior man may be compared to what takes place in traveling, when to go to a distance we must first traverse the space that is near, and in ascending a height, when we must begin from the lower ground.

Homer tells us also that Sisyphus had put Death in chains. Pluto could not endure the sight of his deserted, silent empire. He dispatched the god of war, who liberated Death from the hands of her conqueror.

He blamed as severely what he thought a bad action, when the motive was a feeling of duty, as if the agents had been consciously evil doers. He would not have accepted as a plea in mitigation for inquisitors, that they sincerely believed burning heretics to be an obligation of conscience. But though he did not allow honesty of purpose to soften his disapprobation of actions, it had its full effect on his estimation of characters. No one prized conscientiousness and rectitude of intention more highly, or was more incapable of valuing any person in whom he did not feel assurance of it.

Stop Traveller! Near this place lieth John Locke. If you ask what kind of a man he was, he answers that he lived content with his own small fortune. Bred a scholar he made his learning subservient only to the cause of truth. This thou will learn from his writings, which will show thee everything else concerning him, with greater truth, than the suspect praises of an epitaph. His virtues, indeed, if he had any, were too little for him to propose as matter of praise to himself, or as an example to thee. Let his vices be buried together. As to an example of manners, if you seek that, you have it in the Gospels; of vices, to wish you have one nowhere; if mortality, certainly, (and may it profit thee), thou hast one here and everywhere.

To imagine that Caesar aspired to do something in the way Alexander did it - and this is what almost all historians have believed - is definitely to give up trying to understand him. Caesar is very nearly the opposite of Alexander. ...[I]t is not merely a universal kingdom that Caesar has in view. His purpose is a deeper one. He wants a Roman empire which does not live on Rome, but on the periphery, on the provinces, and this implies the complete supersession of the City-State. It implies a State in which the most diverse peoples collaborate, in regard to which all feel solidarity.

As long as one believes in philosophy, one is healthy; sickness begins when one starts to think.

Nothing is more common than good things: the point in question is only to discriminate them; and it is certain that they are all natural and within our reach and even known to all mankind.

What a noble privilege is it of human reason to attain the knowledge of the supreme Being; and, from the visible works of nature, be enabled to infer so sublime a principle as its supreme Creator? But turn the reverse of the medal. Survey most nations and most ages. Examine the religious principles, which have, in fact, prevailed in the world. You will scarcely be persuaded, that they are any thing but sick men's dreams: Or perhaps will regard them more as the playsome whimsies of monkies in human shape, than the serious, positive, dogmatical asseverations of a being, who dignifies himself with the name of rational.

Do not ask who started it.

Every human being is tried this way in the active service of expectancy. Now comes the fulfillment and relieves him, but soon he is again placed on reconnaissance for expectancy; then he is again relieved, but as long as there is any future for him, he has not yet finished his service. And while human life goes on this way in very diverse expectancy, expecting very different things according to different times and occasions and in different frames of mind, all life is again one nightwatch of expectancy.

One may certainly admire man as a mighty genius of construction, who succeeds in piling an infinitely complicated dome of concepts upon an unstable foundation, and, as it were, on running water. Of course, in order to be supported by such a foundation, his construction must be like one constructed of spiders' webs: delicate enough to be carried along by the waves, strong enough not to be blown apart by every wind.

All journeys have secret destinations of which the traveler is unaware.

I, for my part, do not conceive an act as having causes, and I consider myself satisfied when I have found in it not its 'factors' but the general themes which it organizes: for our decisions gather into new syntheses and on new occasions the leitmotif that governs our life

Utopia is a mixture of childish rationalism and secularized angelism.

The metaphor is perhaps one of man's most fruitful potentialities. Its efficacy verges on magic, and it seems a tool for creation which God forgot inside one of His creatures when He made him. All our other faculties keep us within the realm of the real, of what is already there. The most we can do is to combine things or to break them up. The metaphor alone furnishes an escape; between the real things, it lets emerge imaginary reefs, a crop of floating islands. A strange thing, indeed, the existence in man of this mental activity which substitutes one thing for another - from an urge not so much to get at the first as to get rid of the second.

It is the natural effect of improvement, however, to diminish gradually the real price of almost all manufactures.

It built itself up endlessly, like a chess game, and the telemetrists began to use a computer to program the computer that designed the program for the computer that programmed the robot-controlling computer.

I cannot believe - and I say this with all the emphasis of which I am capable - that there can ever be any good excuse for refusing to face the evidence in favour of something unwelcome. It is not by delusion, however exalted, that mankind can prosper, but only by unswerving courage in the pursuit of truth.

Two very different ideas are usually confounded under the name democracy. The pure idea of democracy, according to its definition, is the government of the whole people by the whole people, equally represented. Democracy, as commonly conceived and hitherto practiced, is the government of the whole people by a mere majority of the people exclusively represented. The former is synonymous with the equality of all citizens; the latter, strangely confounded with it, is a government of privilege in favor of the numerical majority, who alone possess practically any voice in the state. This is the inevitable consequence of the manner in which the votes are now taken, to the complete disfranchisement of minorities.

We should not pretend to understand the world only by the intellect; we apprehend it just as much by feeling. Therefore, the judgment of the intellect is, at best, only the half of truth, and must, if it be honest, also come to an understanding of its inadequacy. Variant translation: We should not pretend to understand the world only by the intellect. The judgement of the intellect is only part of the truth.

You have heard that it was said to those of old, 'You shall not commit adultery.' But I say to you that whoever looks at a woman to lust for her has already committed adultery with her in his heart. If your right eye causes you to sin, pluck it out and cast it from you; for it is more profitable for you that one of your members perish, than for your whole body to be cast into hell. And if your right hand causes you to sin, cut it off and cast it from you; for it is more profitable for you that one of your members perish, than for your whole body to be cast into hell.

I am firmly convinced, therefore, that to set up a republic which is to last a long time, the way to set about it is to constitute it as Sparta and Venice were constituted; to place it in a strong position, and so to fortify it that no one will dream of taking it by a sudden assault; and, on the other hand, not to make it so large as to appear formidable to its neighbors. It should in this way be able to enjoy its form of government for a long time. For war is made on a commonwealth for two reasons: to subjugate it, and for fear of being subjugated by it.

When we make ethical judgments, we must go beyond a personal or sectional point of view and take into account the interests of all those affected, unless we have sound ethical grounds for doing otherwise. (...) The essence of the principle of equal consideration of interests is that we give equal weight in our moral deliberations to the like interests of all those affected by our actions. (...) an interest is an interest, whoever's interest it may be.

As the past has ceased to throw its light upon the future, the mind of man wanders in obscurity. Variant translation: When the past no longer illuminates the future, the spirit walks in darkness.

If there is a sin against life, it consists perhaps not so much in despairing of life as in hoping for another life and in eluding the implacable grandeur of this life.

Among the Romans in Christian times Mithras-worship as very widely spread, and so late as the Middle Ages we meet with a secret Mithras-worship ostensibly connected with the order of the Knights-Templars. Mithras thrusting the knife into the neck of the ox is a figurative representation belonging essentially to the cult of Mithras, of which examples have been frequently found in Europe. Hegel, Georg Wilhelm Friedrich, Lectures on the philosophy of religion, together with a work on the proofs of the existence of God.

In the fact of being born there is such an absence of necessity that when you think about it a little more than usual, you are left-ignorant how to react-with a foolish grin

As medium for reaching understanding, speech acts serve: a) to establish and renew interpersonal relations, whereby the speaker takes up a relation to something in the world of legitimate social orders; b) to represent states and events, whereby the speaker takes up a relation to something in the world of existing states of affairs; c) to manifest experiences that is, to represent oneself- whereby the speaker takes up a relation to something in the subjective world to which he has privileged access.

As to fidelity, there is no animal in the world so treacherous as man. Our histories have recorded the violent pursuits that dogs have made after the murderers of their masters.

Nay, number (itself) in armies, importeth not much, where the people is of weak courage; for (as Virgil saith) it never troubles the wolf how many the sheep be.

The woman wants to dominate, the man wants to be dominated.

Owing to the identification of religion with virtue, together with the fact that the most religious men are not the most intelligent, a religious education gives courage to the stupid to resist the authority of educated men, as has happened, for example, where the teaching of evolution has been made illegal. So far as I can remember, there is not one word in the Gospels in praise of intelligence; and in this respect ministers of religion follow gospel authority more closely than in some others.

"The cardinal difficulty," said MacPhee, "in collaboration between the sexes is that women speak a language without nouns. If two men are doing a bit of work, one will say to the other, 'Put this bowl inside the bigger bowl which you'll find on the top shelf of the green cupboard.' The female for this is, 'Put that in the other one in there.' And then if you ask them, 'in where?' they say, 'in there, of course.' There is consequently a phatic hiatus."

In the vaunted works of Art The master stroke is Nature's part.

The harvest truly is plenteous, but the labourers are few; Pray ye therefore the Lord of the harvest, that he will send forth labourers into his harvest.

You must read Plato. But you must hold him at arm's length and say, 'Plato, you have delighted and edified mankind for two thousand years. What have you to say to me?'

The world is the house of the strong. I shall not know until the end what I have lost or won in this place, in this vast gambling den where I have spent more than sixty years, dicebox in hand, shaking the dice.

I see the situation of man in the world of planetary technicity not as an inexitricable and inescapable destiny, but I see the task of thought precisely in this, that within its own limits it helps man as such achieve a satisfactory relationship to the essence of technicity. National Socialism did indeed go in this direction. Those people, however, were far too poorly equipped for thought to arrive at a really explicit relationship to what is happening today and has been underway for the past 300 years.

The principle of equality does not destroy the imagination, but lowers its flight to the level of the earth.

Not to be a proud and haughty person, you have to follow the old proverb and "know thyself." That is to say, you must regard your special talents, whatever beauty or fame you have, as gifts from God, and not as things you earned for yourself. Whatever is low and mean is not God's doing, however. Here you can only blame yourself. Remember the squalor of your birth and how naked and poor you were when you crawled into the light of day like a little animal.

Men became scientific because they expected law in Nature; and they expected law in Nature because they believed in a Legislator.

To choose one sock from each of infinitely many pairs of socks requires the Axiom of Choice, but for shoes the Axiom is not needed.

Ambition is a drug that makes its addicts potential madmen.

Countless attempts have been made to no avail to construct a continuity from the supreme principle of the intellectual world to the finite world. The oldest and most frequent of these attempts is well known: the principle of emanation, according to which the outflowings from the godhead, in gradual increments and detachment from the ordinary source, losing their divine perfection until, in the end, they pass into the opposite (matter, privation), just as light is finally confined by darkness.

Fate and temperament are two words for one and the same concept.