Science is the knowledge of many, orderly and methodically digested and arranged, so as to become attainable by one.

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.

Before one blames, one should always find out whether one cannot excuse. To discover little faults has been always the particularity of such brains that are a little or not at all above the average. The superior ones keep quiet or say something against the whole and the great minds transform without blaming.

The plague of man is boasting of his knowledge.

Lands for the purposes of pleasure and magnificence, parks, gardens, public walks, &c. possessions which are every where considered as causes of expence, not as sources of revenue, seem to be the only lands which, in a great and civilized monarchy, ought to belong the crown.

Lord Jesus Christ, our foolish minds are weak; they are more than willing to be drawn-and there is so much that wants to draw us to itself. There is pleasure with its seductive power, the multiplicity with its bewildering distractions, the moment with its infatuating importance and the conceited laboriousness of busyness and the careless time-wasting of light-mindedness and the gloomy brooding of heavy-mindedness-all this will draw us away from ourselves to itself in order to deceive us. But you, who are truth, only you, our Savior and Redeemer, can truly draw a person to yourself, which you have promised to do-that you will draw all to yourself. Then may God grant that by repenting we may come to ourselves, so that you, according to your Word, can draw us to yourself-from on high, but through lowliness and abasement.

The standard of permanent Christianity must be kept clear in our minds and it is against that standard that we must test all contemporary thought. In fact, we must at all costs not move with the times.

Youth instinctively understand the present environment - the electric drama. It lives mythically and in depth.

But, braggart demons, we postpone our end: how could we renounce the display of our freedom, the show of our pride?

States are doomed when they are unable to distinguish good men from bad.

Men may one day feel that they are partakers of a common nature, and that true freedom and perfect equity, like food and air, are pregnant with benefit to every constitution.

In France at least, the history of science and thought gives pride of place sciences, sciences of the necessary, all close to philosophy: one can observe in their history the almost uninterrupted emergence of truth and pure reason. The other disciplines, however - those, for example, that concern living beings, languages, or economic facts - are considered too tinged with empirical thought, too exposed to the vagaries of chance or imagery to age old traditions and external events, for it to be supposed that their history could be anything other irregular. At most, they are expected to provide evidence of a state of mind, an intellectual fashion, a mixture of archaism and bold conjecture, of intuition and blindness. But what if empirical knowledge, at a given time and in a given culture, did possess a well defined regularity.

Having seen that I was not capable of using all my resources in political action, I returned to my literary activity. There lay the battlefield suited to my temperament. I wanted to make my novels the extension of my own father's struggle for liberty. But gradually, as I kept deepening my responsibility as a writer, the human problem came to overshadow political and social questions. All the political, social, and economic improvements, all the technical progress cannot have any regenerating significance, so long as our inner life remains as it is at present. The more the intelligence unveils and violates the secrets of Nature, the more the danger increases and the heart shrinks.

Capitalist production, therefore, develops technology, and the combining together of various processes into a social whole, only by sapping the original sources of all wealth - the soil and the labourer.

It would be some consolation for the feebleness of ourselves and our works, if all things should perish as slowly as they come into being; but as it is, increases are of sluggish growth, but the way to ruin is rapid.

We must suffer to the end, to the moment when we stop believing in suffering.

There are no arguments. Can anyone who has reached the limit bother with arguments, causes, effects, moral considerations, and so forth? Of course not. For such a person there are only unmotivated motives for living. On the heights of despair, the passion for the absurd is the only thing that can still throw a demonic light on chaos. When all the current reasons - moral, esthetic, religious, social, and so on - no longer guide one's life, how can one sustain life without succumbing to nothingness? Only by a connection with the absurd, by love of absolute uselessness, loving something which does not have substance but which simulates an illusion of life. I live because the mountains do not laugh and the worms do not sing.

Assist a man in raising a burden; but do not assist him in laying it down.

Hayek's blind spot with regard to politics was clear in the early 1980s when the first Thatcher government, in an attempt to reduce inflation and bring the public finances closer to a balanced budget, was raising interest rates and cutting public spending. As he had done during the 1930s, Hayek attacked these policies as not being severe enough. It would be better, he told me in a conversation we had around this time, if Thatcher imposed a more drastic contraction on the economy so that the wage-setting power of the trade unions could be broken. He appeared unfazed by unemployment, which was already higher (more than three million people) than at any time since the 1930s, and would rise much further if his recommendations were accepted.

The capitalist system of production is an economic democracy in which every penny gives a right to vote. The consumers are the sovereign people. The capitalists, the entrepreneurs, and the farmers are the people's mandatories. If they do not obey, if they fail to produce, at the lowest possible cost, what the consumers are asking for, they lose their office. Their task is service to the consumer. Profit and loss are the instruments by means of which the consumers keep a tight rein on all business activities.

In the greatest confusion there is still an open channel to the soul. It may be difficult to find because by midlife it is overgrown, and some of the wildest thickets that surround it grow out of what we describe as our education. But the channel is always there, and it is our business to keep it open, to have access to the deepest part of ourselves-to that part of us which is conscious. ... The independence of this consciousness, which has the strength to be immune to the noise of history and the distractions of our immediate surroundings, is what the life struggle is all about. The soul has to find and hold its ground against hostile forces, sometimes embodied in ideas which frequently deny its very existence, and which indeed often seem to be trying to annul it altogether.

We have to learn to think in a new way. We have to learn to ask ourselves, not what steps can be taken to give military victory to whatever group we prefer, for there no longer are such steps; the question we have to ask ourselves is: what steps can be taken to prevent a military contest of which the issue must be disastrous to all parties?

We are disposed, somewhat by culture and somewhat by nature, to solve our problems by violence, and even to enjoy doing so. And yet by now all of us must at least have suspected that our right to live, to be free, and to be at peace is not guaranteed by any act of violence. It can be guaranteed only by our willingness that all other persons should live, be free, and be at peace - and by our willingness to use or give our own lives to make that possible.

Thus then does the Doctrine of Knowledge, which in its substance is the realisation of the absolute Power of intelligising which has now been defined, end with the recognition of itself as a mere Schema in a Doctrine of Wisdom, although indeed a necessary and indispensable means to such a Doctrine: - a Schema, the sole aim of which is, with the knowledge thus acquired, - by which knowledge alone a Will, clear and intelligible to itself and reposing upon itself without wavering or perplexity, is possible, - to return wholly into Actual Life; - not into the Life of blind and irrational Instinct which we have laid bare in all its nothingness, but into the Divine Life which shall become visible to us.

Renaissance Italy became a kind of Hollywood collection of sets of antiquity, and the new visual antiquarianism of the Renaissance provided an avenue to power for men of any class.

We live in a world where there is more and more information, and less and less meaning.

Them that die will be the lucky ones!

Nature is full of genius, full of the divinity; so that not a snowflake escapes its fashioning hand.

Every time that a man has, with a pure heart, called upon Osiris, Dionysus, Buddha, the Tao, etc., the Son of God has answered him by sending the Holy Spirit. And the Holy Spirit has acted upon his soul, not by inciting him to abandon his religious tradition, but by bestowing upon him light - and in the best of cases the fullness of light - in the heart of that same religious tradition. ... It is, therefore, useless to send out missions to prevail upon the peoples of Asia, Africa or Oceania to enter the Church.

It is necessary that every thing which is harmonized, should be generated from that which is void of harmony, and that which is void of harmony from that which is harmonized. ...But there is no difference, whether this is asserted of harmony, or of order, or composition... the same reason will apply to all of these.

At root what is needed for scientific inquiry is just receptivity to data, skill in reasoning, and yearning for truth. Admittedly, ingenuity can help too.

Ivan Ilych's life had been most simple and most ordinary and therefore most terrible.

Being in humaneness is good. If we select other goodness and thus are far apart from humaneness, how can we be the wise? The opening phrase of this chapter after which the chapter is named in Chinese.

The machine is only a tool after all, which can help humanity progress faster by taking some of the burdens of calculations and interpretations off its back. The task of the human brain remains what it has always been; that of discovering new data to be analyzed, and of devising new concepts to be tested.

What I am saying, then, is that elements of what we call "language" or "mind" penetrate so deeply into what we call "reality" that the very project of representing ourselves as being "mappers" of something "language-independent" is fatally compromised from the very start. Like Relativism, but in a different way, Realism is an impossible attempt to view the world from Nowhere. In this situation it is a temptation to say, "So we make the world," or "our language makes up the world," or "our culture makes up the world"; but this is just another form of the same mistake. If we succumb, once again we view the world-the only world we know-as a product. One kind of philosopher views it as a product from a raw material: Unconceptualized Reality. The other views it as a creation ex nihilo. But the world isn't a product. It's just the world.

Thought without language, says Lavelle, would not be a purer thought; it would be no more than the intention to think. And his last book offers a theory of expressiveness which makes of expression not "a faithful image of an already realized interior being, but the very means by which it is realized."

It repudiates, as something vile and sinful, our deepest feelings; but being absolutely ignorant as to the real functions of human emotions, Puritanism is itself the creator of the most unspeakable vices.

The Crown of Great Britain cannot, in my opinion, be too magnificent. Let us see some great public works set on foot; let it never be said, that the Commons of Great Britain failed in what they owe to the first Crown in the world. Looking up to royalty, I do say, it is the oldest and one of the best parts of our constitution. I wish it should look like royalty; that it should look like a King; like a King of Great Britain.

There are three successive states of morality answering to the three principal stages of human life; the personal, the domestic, and the social stage.

Absolute freedom mocks at justice. Absolute justice denies freedom. To be fruitful, the two ideas must find their limits in each other. 

There are hardly any truths upon which we always remain agreed, and still fewer objects of pleasure which we do not change every hour, I do not know whether there is a means of giving fixed rules for adapting discourse to the inconstancy of our caprices.

The immeasurable beauty of life is a very fine thing to write about, and there are, indeed, some who resign themselves to accept it and accept it as it is, and even some who would persuade us that there is no problem in the "trap." But it has been said by Calderón that "to seek to persuade a man that the misfortunes which he suffers are not misfortunes, does not console him for them, but it is another misfortune in addition." And furthermore, "only the heart can speak to the heart," as Fray Diego de Estella said.

Conversion is in its essence a normal adolescent phenomenon, incidental to the passage from the child's small universe to the wider intellectual and spiritual life of maturity.

There is no logical impossibility in the hypothesis that the world sprang into being five minutes ago, exactly as it then was, with a population that "remembered" a wholly unreal past. There is no logically necessary connection between events at different times; therefore nothing that is happening now or will happen in the future can disprove the hypothesis that the world began five minutes ago.

The more we try to wrest ourselves from our ego, the deeper we sink into it.

Action is the pointer which shows the balance. We must not touch the pointer but the weight.

Only lay down true principles, and adhere to them inflexibly. Do not be frightened into their surrender by the alarms of the timid, or the croakings of wealth against the ascendency of the people.