The effect of music is so very much more powerful and penetrating than is that of the other arts, for these others speak only of the shadow, but music of the essence.

As the years pass, the number of those we can communicate with diminishes. When there is no longer anyone to talk to, at last we will be as we were before stooping to a name.

Mystery is delightful, but unscientific, since it depends upon ignorance.

It is a serious question among them whether they [Africans] are descended from monkeys or whether the monkeys come from them. Our wise men have said that man was created in the image of God. Now here is a lovely image of the Divine Maker: a flat and black nose with little or hardly any intelligence. A time will doubtless come when these animals will know how to cultivate the land well, beautify their houses and gardens, and know the paths of the stars: one needs time for everything.

The resolute one who moved by the principles of Thy FaithExtends the prosperity of order to his neighbors And works the land the evil now hold desolate, Earns through Righteousness, the Blessed Recompense Thy Good Mind has promised in Thy Kingdom of Heaven.

Morality is thus the relation of actions to the autonomy of the will, that is, to a possible giving of universal law through its maxims. An action that can coexist with the autonomy of the will is permitted; one that does not accord with it is forbidden. A will whose maxims necessarily harmonize with the laws of autonomy is a holy, absolutely good will. The dependence upon the principle of autonomy of a will that is not absolutely good (moral necessitation) is obligation. This, accordingly, cannot be attributed to a holy being. The objective of an action from obligation is called duty.

For a large class of cases - though not for all - in which we employ the word meaning it can be explained thus: the meaning of a word is its use in the language.

If death is as horrible as is claimed, how is it that after the passage of a certain period of time we consider happy any being, friend or enemy, who has ceased to live?

100 per cent of us die, and the percentage cannot be increased.

A man is a god in ruins.

To his dog, every man is Napoleon; hence the constant popularity of dogs.

The goal of maximizing the welfare of all may be better achieved by an ethic that accepts our inclinations and harnesses them so that, taken as a whole, the system works to everyone's advantage.

Yes! We believe in a higher principle than your virtue and the kind of morality you speak of so paltrily and without much conviction. We believe that there is no imperative or reward for virtue for the soul because it simply acts according to the necessity of its inherent nature. The moral imperative expresses itself in an ought and presupposes the concept of an evil next to that of good.

And hereby it comes to passe, that Intemperance, is naturally punished with Diseases; Rashness, with Mischance; Injustice; with Violence of Enemies; Pride, with Ruine; Cowardice, with Oppression; Negligent government of Princes, with Rebellion; and Rebellion with Slaughter.

A real subjection is born mechanically from a fictitious relation. So it is not necessary to use force to constrain the convict to good behavior, the madman to calm, the worker to work, the schoolboy to application, the patient to the observation of the regulations.

For what avail the plough or sail, Or land or life, if freedom fail?

Criticism alone can sever the root of materialism, fatalism, atheism, free-thinking, fanaticism, and superstition, which can be injurious universally; as well as of idealism and skepticism, which are dangerous chiefly to the Schools, and hardly allow of being handed on to the public.

Hear first the four roots of all things: shining Zeus, life-bringing Hera, Aidoneus, and Nestis, who wets with tears the mortal wellspring.

I think that the philosopher must, for his own purposes, carry methodological strictness to an extreme when he is investigating and pursuing his truths, but when he is ready to enunciate them and give them out, he ought to avoid the cynical skill with which some scientists, like a Hercules at the fair, amuse themselves by displaying to the public the biceps of their technique.

Should the believers in special creations consider it unfair thus to call upon them to describe how special creations take place, I reply that this is far less than they demand from the supporters of the Development Hypothesis. They are merely asked to point out a conceivable mode. On the other hand, they ask, not simply for a conceivable mode, but for the actual mode.

Upstart greatness is everywhere less respected than ancient greatness.

Eviction is poverty's engine. You lose housing, then jobs, then children, then hope. Evictions concentrate in poor Black neighborhoods, devastate communities, enrich landlords. The eviction machine churns through lives, destroying stability while extracting maximum rent. Homelessness is profitable for property owners.

If we compare the third-person attitude of someone who simply says how things stand (this is the attitude of the scientist, for example) with the performative attitude of someone who tries to understand what is said to him (this is the attitude of the interpreter, for example), the implications ... become clear. ... First, interpreters relinquish superiority that observers have by virtue of their privileged position, in that they themselves are drawn, at least potentially, into negotiations about the meaning and validity of utterances. By taking part in communicative action, they accept in principle the same status as those whose utterances they are trying to understand. ... It is impossible to decide a priori who is to learn from whom.

Because of the way that myth takes it for granted that miracles are always happening, the waking life of a mythically inspired people the ancient Greeks, for instance more closely resembles a dream than it does the waking world of a scientifically disenchanted thinker.

As touching the gods, I do not know whether they exist or not, nor how they are featured; for there is much to prevent our knowing: the obscurity of the subject and the brevity of human life.

But as more arts were invented, and some were directed to the necessities of life, others to recreation, the inventors of the latter were naturally always regarded as wiser than the inventors of the former, because their branches of knowledge did not aim at utility. ... This is why the mathematical arts were founded in Egypt; for there the priestly caste was allowed to be at leisure.

The significance of God, cause, number, substance or soul consists, as James asserts, in nothing but the tendency of the given concept to make us act or think. If the world should reach a point at which it ceases to care not only about such metaphysical entities but also about murders perpetrated behind closed frontiers or simply in the dark, one would have to conclude that the concepts of such murders have no meaning, that they represent no 'distinct ideas' or truths, since they do not make any 'sensible difference to anybody.

Do not yet see, that, if the single man plant himself indomitably on his instincts, and there abide, the huge world will come round to him.

The effect of liberty to individuals is, that they may do what they please: we ought to see what it will please them to do, before we risk congratulations.

Most books belong to the house and streets only, and in the fields their leaves feel very thin.

The reasons and purposes for habits are always lies that are added only after some people begin to attack these habits and to ask for reasons and purposes. At this point the conservatives of all ages are thoroughly dishonest: they add lies.

National character is only another name for the particular form which the littleness, perversity and baseness of mankind take in every country. Every nation mocks at other nations, and all are right. Variant translation: Every nation criticizes every other one - and they are all correct.

This bird sees the white man come and the Indian withdraw, but it withdraws not. Its untamed voice is still heard above the tinkling of the forge... It remains to remind us of aboriginal nature.

The man who does not wish to belong to the mass needs only to cease taking himself easily; let him follow his conscience, which calls to him: Be your self! All you are now doing, thinking, desiring, is not you yourself.

The pistol and dagger may as easily be made the auxiliaries of vice, as of virtue.

The hazards of the generalized prisoner's dilemma are removed by the match between the right and the good.

We make choices, decisions, as long as we keep to the surface of things; once we reach the depths, we can neither choose nor decide, we can do nothing but regret the surface...

The historical approach, with its aim of detecting how things began and arriving from these origins at a knowledge of their nature, is certainly perfectly legitimate; but it also has its limitations. If everything were in continual flux, and nothing maintained itself fixed for all time, there would no longer be any possibility of getting to know about the world, and everything would be plunged into confusion.

For anyone who at the end of Western philosophy can and must still question philosophically, the decisive question is no longer merely "What basic character do beings manifest?" or "How may the being of beings be characterized?" but "What is this 'being' itself?" The decisive question is that of "the meaning of being," not merely that of the being of beings.

Go into the city to such a man, and say unto him, The Master saith, My time is at hand; I will keep the passover at thy house with my disciples.

Fanaticism consists in redoubling your efforts when you have forgotten your aim.

Eternity, not as a static "now," nor as a sequence of "nows" rolling off into the infinite, but as the "now" that bends back into itself. ... Thinking the most difficult thought of philosophy means thinking being as time.

The Revolution and Hanover succession had been objects of the highest veneration to the old Whigs. They thought them not only proofs of the sober and steady spirit of liberty which guided their ancestors; but of their wisdom and provident care of posterity.-The modern Whigs have quite other notions of these events and actions. They do not deny that Mr. Burke has given truly the words of the acts of parliament which secured the succession, and the just sense of them. They attack not him but the law.

The Ideal Man of the eighteenth century was the Rationalist; of the seventeenth, the Christian Stoic; of the Renaissance, the Free Individual; of the Middle Ages, the Contemplative Saint. And what is our Ideal Man? On what grand and luminous mythological figure does contemporary humanity attempt to model itself? The question is embarrassing. Nobody knows. And, in spite of all the laudable efforts of the Institute for Intellectual Co-operation to fabricate an acceptable Ideal Man for the use of Ministers of Education, nobody, I suspect, will know until such time as a major poet appears upon the scene with the unmistakable revelation. Meanwhile, one must be content to go on piping up for reason and realism and a certain decency.

The first method for estimating the intelligence of a ruler is to look at the men he has around him.

Hegel's philosophy was an integral part of the culture which authoritarianism had to overcome. It is therefore no accident that the National Socialist assault on Hegel begins with the repudiation of his political theory.

Of all evils of war the greatest is the purely spiritual evil: the hatred, the injustice, the repudiation of truth, the artificial conflict.

Further, it will not be amiss to distinguish the three kinds and, as it were, grades of ambition in mankind. The first is of those who desire to extend their own power in their native country, a vulgar and degenerate kind. The second is of those who labor to extend the power and dominion of their country among men. This certainly has more dignity, though not less covetousness. But if a man endeavor to establish and extend the power and dominion of the human race itself over the universe, his ambition (if ambition it can be called) is without doubt both a more wholesome and a more noble thing than the other two. Now the empire of man over things depends wholly on the arts and sciences. For we cannot command nature except by obeying her.

I am sorry to say that at the moment I am so busy as to be convinced that life has no meaning whatever... I do not see that we can judge what would be the result of the discovery of truth, since none has hitherto been discovered.

To stand on one leg and prove God's existence is a very different thing from going on one's knees and thanking Him.