The great fault of all ethics hitherto has been that they believed themselves to have to deal only with the relations of man to man. In reality, however, the question is what is his attitude to the world and all life that comes within his reach. A man is ethical only when life, as such, is sacred to him, and that of plants and animals as that of his fellow men, and when he devotes himself helpfully to all life that is in need of help. Only the universal ethic of the feeling of responsibility in an ever-widening sphere for all that lives - only that ethic can be founded in thought. ... The ethic of Reverence for Life, therefore, comprehends within itself everything that can be described as love, devotion, and sympathy whether in suffering, joy, or effort.

Pettiness separates; breadth unites. Let us be broad and big. Let us not overlook vital things because of the bulk of trifles confronting us. A true conception of the relation of the sexes will not admit of conqueror and conquered; it knows of but one great thing: to give of one's self boundlessly, in order to find one's self richer, deeper, better. That alone can fill the emptiness, and transform the tragedy of woman's emancipation into joy, limitless joy.

Unpleasant, even dangerous, qualities can be found in every nation and every individual: it is cruel to demand that the Jew be an exception. In him, these qualities may even be dangerous and revolting to an unusual degree; and perhaps the young stock-exchange Jew is altogether the most disgusting invention of mankind.

I do not define time, space, place, and motion, as being well known to all. Only I must observe, that the common people conceive those quantities under no other notions but from the relation they bear to sensible objects. And thence arise certain prejudices, for the removing of which it will be convenient to distinguish them into absolute and relative, true and apparent, mathematical and common.

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

Concentrate every minute like a Roman-like a man-on doing what's in front of you with precise and genuine seriousness, tenderly, willingly, with justice. And on freeing yourself from all other distractions.

But it has been necessary, for the benefit of the social order, to convert religion into a kind of police system, and hence hell. Oriental or Greek Christianity is predominantly eschatological, Protestantism predominantly ethical, and Catholicism is a compromise between the two, although with the eschatological element predominating.

Literature, the strange entity so called,-that indeed is here. If Literature continue to be the haven of expatriated spiritualisms, and have its Johnsons, Goethes and true Archbishops of the World, to show for itself as heretofore, there may be hope in Literature. If Literature dwindle, as is probable, into mere merry-andrewism, windy twaddle, and feats of spiritual legerdemain, analogous to rope-dancing, opera-dancing, and street-fiddling with a hat carried round for halfpence, or for guineas, there will be no hope in Literature.

We certainly must contend by every argument against him who does away with knowledge or reason or mind and then makes any dogmatic assertion about anything. The philosopher, who pays the highest honor to these things, must necessarily, as it seems, because of them refuse to accept the theory of those who say the universe is at rest, whether as a unity or in many forms, and must also refuse utterly to listen to those who say that being is universal motion; he must say that being and the universe consist of both.

Obsolescence is the moment of superabundance.

The unhappiness of our life; patch up our false way of life as we will, propping it up by the aid of the sciences and arts - that life becomes feebler, sicklier, and more tormenting every year; every year the number of suicides and the avoidance of motherhood increases; every year the people of that class become feebler; every year we feel the increasing gloom of our lives. Evidently salvation is not to be found by increasing the comforts and pleasures of life, medical treatments, artificial teeth and hair, breathing exercises, massage, and so forth;...It is impossible to remedy this by any amusements, comforts, or powders - it can only be remedied by a change of life.

Sudden Glory, is the passion which maketh those Grimaces called LAUGHTER.

Before a man can do things there must be things he will not do.

The secret of happiness is this: let your interests be as wide as possible, and let your reactions to the things and persons that interest you be as far as possible friendly rather than hostile.

The student should have enough knowledge of his or her cultural tradition to know how it got to be the way it is. This involves both political and social history, on the one hand, as well as the mastery of some of the great philosophical and literary texts of the culture on the other. It involves reading not only texts that are of great value, like those of Plato, but many less valuable that have been influential, such as the works of Marx. For the United States, the dominant tradition is, and for the foreseeable future, will remain the European tradition. The United States is, after all, a product of the European Enlightenment. However, you do not understand your own tradition if you do not see it in relation to others. Works from other cultural traditions need to be studied as well.

Socrates: Dear Pan and all the other Gods of this place, grant that I may be beautiful inside. Let all my external possessions be in friendly harmony with what is within. May I consider the wise man rich. As for gold, let me have as much as a moderate man could bear and carry with him. Do we need anything more, Phaedrus? For me that prayer is enough. Phaedrus: Let me also share in this prayer; for friends have all things in common.

Nothing surpasses the pleasures of idleness: even if the end of the world were to come, I would not leave my bed at an ungodly hour.

A book is a small cog in a much more complex, external machinery. Writing is a flow among others; it enjoys no special privilege and enters into relationships of current and counter-current, of back-wash with other flows - the flows of shit, sperm, speech, action, eroticism, money, politics, etc. Like Bloom, writing on the sand with one hand and masturbating with the other - two flows in what relationship?

I posit myself as rational, that is, as free. In doing so I have the representation of freedom. In the same undivided act I posit other free beings. Hence, I describe through my power of imagination a sphere of freedom, which these many separate beings divide amongst themselves. I do not ascribe to myself all the freedom which I have posited, because I must also posit other free beings, and must ascribe part of it to them. Thus, in appropriating freedom to myself, I at the same time restrict myself, by leaving freedom to others.

A harmonious being cannot believe in God. Saints, criminals, and paupers have launched him, making him available to all unhappy people.

How can anyone see the only way the world can be saved and not be forced to weep?

France had for some time been guilty of a continued series of hostile acts against this country, both external and internal: first, she directed her pursuits to universal empire, under the name of fraternity, in order to overturn the fabric of our laws and government.

The result of your fifty or sixty years of religious reading in the four words: 'Be just and good,' is that in which all our enquiries must end.

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.

Books must follow sciences, and not sciences books.

The book of the world, so richly studied by autodidacts, is being closed by the "learned," who are raising walls of opinions to shut the world out.

The introduction of numbers as coordinates by reference to the particular division scheme of the open one dimensional continuum is an act of violence whose only practical vindication is the special calculatory manageability of the ordinary number continuum with its four basic operations. The topological skeleton determines the connectivity of the manifold in the large.

It is truly a lordly spectacle how this great soul takes in all kinds of men and objects, a Falstaff, an Othello, a Juliet, a Coriolanus; sets them all forth to us in their round completeness; loving, just, the equal brother of all. Novum Organum, and all the intellect you will find in Bacon, is of a quite secondary order; earthy, material, poor in comparison with this. Among modern men, one finds, in strictness, almost nothing of the same rank. Goethe alone, since the days of Shakspeare, reminds me of it. Of him too you say that he saw the object; you may say what he himself says of Shakspeare: 'His characters are like watches with dial-plates of transparent crystal; they show you the hour like others, and the inward mechanism also is all visible.'.

To imply by the word "terrorism" that this sort of terror is the work exclusively of "terrorists" is misleading. The "legitimate" warfare of technologically advanced nations likewise is premeditated, politically motivated violence perpetrated against innocents. The distinction between the intention to perpetrate violence against innocents, as in "terrorism," and the willingness to do so, as in "war," is not a source of comfort.

The essence of liberalism is negotiation, a cautious half measure, in the hope that the definitive dispute, the decisive bloody battle, can be transformed into a parliamentary debate and permit the decision to be suspended forever in an everlasting discussion.

Giving then to matter all the properties which philosophy knows it has, or all that atheism ascribes to it, and can prove, and even supposing matter to be eternal, it will not account for the system of the universe or of the solar system, because it will not account for motion, and it is motion that preserves it. When, therefore, we discover a circumstance of such immense importance, that without it the universe could not exist, and for which neither matter, nor any, nor all, the properties of matter can account, we are by necessity forced into the rational and comfortable belief of the existence of a cause superior to matter, and that cause man calls, God.

There is no original truth, only original error.

For this is our central human problem: that we are almost constantly the victims of our emotions, always being swept up and down on a kind of inner-switchback. We possess a certain control over them; we can 'direct our thoughts' -- or feelings -- in such a way as to intensify them. This is certainly our most remarkable human characteristic: imagination. Animals require actual physical stimuli to trigger their experience. A man can retreat into a book -- or a daydream -- and live through certain experiences quite independent of the physical world. He can even, for example, imagine a sexual encounter, and not only experience all the appropriate physical responses, but even the sexual climax. Such a curious ability is far beyond the power of any animal.

Here we come to the nub of the issue: the alleged moral force of the term "natural". If any creature, by its very nature, causes terrible suffering, albeit unwittingly, is it morally wrong to change that nature? If a civilised human were to come to believe s/he had been committing acts that caused grievous pain for no good reason, then s/he would stop - and want other moral agents to prevent the recurrence of such behaviour. May we assume that the same would be true of a lion, if the lion were morally and cognitively "uplifted" so as to understand the ramifications of what she was doing? Or a house cat tormenting a mouse? Or indeed a human sociopath?

No power and no treasure can outweigh the extension of our knowledge.

There are 80,000 prostitutes in London alone and what are they, if not bloody sacrifices on the altar of monogamy?

Being nimble and light-footed, his father encouraged him to run in the Olympic race. "Yes," said he, "if there were any kings there to run with me."

The French bourgeois doesn't dislike shit, provided it is served up to him at the right time.

But leaving this, let us remark one thing which is very plain: That whatever be the uses and duties, real or supposed, of a Secretary in Parliament, his faculty to accomplish these is a point entirely unconnected with his ability to get elected into Parliament, and has no relation or proportion to it, and no concern with it whatever.

I observe that a very large portion of the human race does not believe in God and suffers no visible punishment in consequence. And if there were a God, I think it very unlikely that he would have such an uneasy vanity as to be offended by those who doubt his existence.

Philosophy has been called the search for the Permanent amid the changing. With this account of philosophy there is no need to quarrel. But having accepted it, a distinction remains to be observed, a distinction of capital importance, which we are in constant danger of forgetting. It is one thing to find the Permanent; it is another thing to find a form of words in which the Permanent shall stand permanently expressed. It is one thing to experience something fixed and changeless; it is another thing to fix this something by a changeless definition. The first may be possible, while the second remains impossible for ever.

There are two sides to every question.

The doors of heaven and hell are adjacent and identical.