Actions may be laudable or blameable; but they cannot be reasonable: Laudable or blameable, therefore, are not the same with reasonable or unreasonable. The merit and demerit of actions frequently contradict, and sometimes controul our natural propensities. But reason has no such influence. Moral distinctions, therefore, are not the offspring of reason. Reason is wholly inactive, and can never be the source of so active a principle as conscience, or a sense of morals.

In your actions, don't procrastinate. In your conversations, don't confuse. In your thoughts, don't wander. In your soul, don't be passive or aggressive. In your life, don't be all about business.

However intimate we may be with the operations of the mind, we cannot think more than two or three minutes a day; - unless, by taste or by profession, we practice, for hours on end, brutalizing words in order to extract ideas from them. The intellectual represents the major disgrace, the culminating failure of Homo sapiens.

When we consider the being and substance of that universe in which we are immutably set, we shall discover that neither we ourselves nor any substance doth suffer death; for nothing is in fact diminished in its substance, but all things, wandering through infinite space, undergo change of aspect.

I know well that many of my readers do not think as I do. This also is most natural and confirms the theorem. For although my opinion turn out erroneous, there will always remain the fact that many of those dissentient readers have never given five minutes' thought to this complex matter. How are they going to think as I do? But by believing that they have a right to an opinion on the matter without previous effort to work one out for themselves, they prove patently that they belong to that absurd type of human being which I have called the "rebel mass." It is precisely what I mean by having one's soul obliterated, hermetically closed. Here it would be the special case of intellectual hermetism.

The wise man should restrain his senses like the crane and accomplish his purpose with due knowledge of his place, time and ability.

I esteem myself happy to have as great an ally as you in my search for truth. I will read your work ... all the more willingly because I have for many years been a partisan of the Copernican view because it reveals to me the causes of many natural phenomena that are entirely incomprehensible in the light of the generally accepted hypothesis. To refute the latter I have collected many proofs, but I do not publish them, because I am deterred by the fate of our teacher Copernicus who, although he had won immortal fame with a few, was ridiculed and condemned by countless people (for very great is the number of the stupid).

The genes are the master programmers, and they are programming for their lives.

One of the ideas I had discussed in The Poverty of Historicism was the influence of a prediction upon the event predicted. I had called this the "Oedipus effect", because the oracle played a most important role in the sequence of events which led to the fulfilment of its prophecy. ... For a time I thought that the existence of the Oedipus effect distinguished the social from the natural sciences. But in biology, too-even in molecular biology-expectations often play a role in bringing about what has been expected.

A great profusion of things, which are splendid or valuable in themselves, is magnificent. The starry heaven, though it occurs so very frequently to our view, never fails to excite an idea of grandeur. This cannot be owing to the stars themselves, separately considered. The number is certainly the cause. The apparent disorder augments the grandeur, for the appearance of care is highly contrary to our idea of magnificence. Besides, the stars lie in such apparent confusion, as makes it impossible on ordinary occasions to reckon them. This gives them the advantage of a sort of infinity.

There is no such thing as data-driven thinking.

Human beings have a physical need to tell themselves when at work: "Let's have done with it now," and it's having constantly to go on thinking in the face of this need when philosophizing that makes this work so strenuous.

But Don Quixote was converted. Yes - and died, poor soul. But the other, the real Don Quixote, he who remained on earth and lives among us with his spirit - this Don Quixote was not converted, this Don Quixote continues to incite us to make ourselves ridiculous, this Don Quixote must never die.

In writing a history of madness, Foucault has attempted-and this is the greatest merit, but also the very infeasibility of his book-to write a history of madness itself. Itself.

The double meaning has been given to suit people's diverse intelligence. The apparent contradictions are meant to stimulate the learned to deeper study.

Life itself is always pulling you away from the understanding of life.

There's a Bible on that shelf there. But I keep it next to Voltaire - poison and antidote.

Clever tyrants are never punished.

Every habit and faculty is confirmed and strengthened by the corresponding actions, that of walking by walking, that of running by running.

The End of History was never linked to a specifically American model of social or political organisation. Following Alexandre Kojève, the Russian-French philosopher who inspired my original argument, I believe that the European Union more accurately reflects what the world will look like at the end of history than the contemporary United States. The EU's attempt to transcend sovereignty and traditional power politics by establishing a transnational rule of law is much more in line with a "post-historical" world than the Americans' continuing belief in God, national sovereignty, and their military.

It's not too much to say that every indication of Design in the Kosmos is evidence against the Omnipotence of the Designer. For what is meant by Design? Contrivance: the adaptation of means to an end. But the necessity for contrivance - the need of employing means - is a consequence of the limitation of power. Who would have recourse to means if to attain his end his mere word was sufficient? The very idea of means implies that the means have an efficacy which the direct action of the being who employs them has not. ...

To be shaken out of the ruts of ordinary perception, to be shown for a few timeless hours the outer and inner world, not as they appear to an animal obsessed with survival or to a human being obsessed with words and notions, but as they are apprehended, directly and unconditionally, by Mind at Large - this is an experience of inestimable value to everyone and especially to the intellectual.

The aim of philosophy is to erect a wall at the point where language stops anyway.

To cleave that sea in the gentle autumnal season, murmuring the name of each islet, is to my mind the joy most apt to transport the heart of man into paradise.

To fight on "the path of God" has been characterized as "medieval" fanaticism; conversely, it has been characterized as a most sacred cause to fight for "patriotic" and "nationalistic" ideals and for other myths that in our contemporary era have eventually been unmasked and shown to be the instruments of irrational, materialistic, and destructive forces... Soldiers went to the front to experience war as something else, namely, as a crisis that all too often did not turn out to be an authentic and heroic transfiguration of the personality, but rather the regression of the individual to a plane of savage instincts, "reflexes," and reactions that retain very little of the human...

If the people are happy, united, wealthy, and powerful, we presume the rest. We conclude that to be good from whence good is derived.

American life is a powerful solvent. As it stamps the immigrant, almost before he can speak English, with an unmistakable muscular tension, cheery self-confidence and habitual challenge in the voice and eyes, so it seems to neutralize every intellectual element, however tough and alien it may be, and to fuse it in the native good-will, complacency, thoughtlessness, and optimism.

After all, it is my principle that the will of the Majority should always prevail.

The bodies of which the world is composed are solids, and therefore have three dimensions. Now, three is the most perfect number, it is the first of numbers, for of one we do not speak as a number, of two we say both, but three is the first number of which we say all. Moreover, it has a beginning, a middle, and an end.

Americans of all ages, all stations of life, and all types of disposition are forever forming associations... In democratic countries knowledge of how to combine is the mother of all other forms of knowledge; on its progress depends that of all the others.

Life consists with wildness. The most alive is the wildest. Not yet subdued to man, its presence refreshes him.

A mind that has confronted ruin for years Is half or more a ruined mind.

"The will of the nation" is one of those expressions which have been most profusely abused by the wily and the despotic of every age.

Her absence is no more emphatic in those places than anywhere else. It's not local at all. I suppose if one were forbidden all salt one wouldn't notice it much more in any one food more than another. Eating in general would be different, every day, at every meal. It is like that. The act of living is different all through. Her absence is like the sky, spread over everything.

It is certain that we cannot escape anguish, for we are anguish.

To my complete surprise, that exposure to out-of-date scientific theory and practice radically undermined some of my basic conceptions about the nature of science and the reasons for its special success.Those conceptions were ones I had previously drawn partly from scientific training itself and partly from a long-standing avocational interest in the philosophy of science. Somehow, whatever their pedagogic utility and their abstract plausibility, those notions did not at all fit the enterprise that historical study displayed. Yet they were and are fundamental to many discussions of science, and their failures of verisimilitude therefore seemed thoroughly worth pursuing. The result was a drastic shift in my career plans, a shift from physics to history of science and then, gradually, from relatively straightforward historical problems back to the more philosophical concerns that had initially led me to history.

The liberty of man consists solely in this: that he obeys natural laws because he has himself recognized them as such, and not because they have been externally imposed upon him by any extrinsic will whatever, divine or human, collective or individual.

People try to get away from it all-to the country, to the beach, to the mountains. You always wish that you could too. Which is idiotic: you can get away from it anytime you like. By going within. Nowhere you can go is more peaceful-more free of interruptions-than your own soul.

The worker becomes all the poorer the more wealth he produces, the more his production increases in power and range. The worker becomes an ever cheaper commodity the more commodities he creates. With the increasing value of the world of things proceeds in direct proportion the devaluation of the world of men. Labour produces not only commodities; it produces itself and the worker as a commodity - and does so in the proportion in which it produces commodities generally.

Demonstrating is therefore only the means through which I strip my thought of the form of "mine-ness" so that the other person may recognize it as his own.

There is no correlation between material and spiritual misery. Only to the lowest and dullest levels of society can one preach the formula for all human happiness and wholeness as the well-named "animal ideal," a well-being that is little better than bovine. Hegel rightly wrote that the epochs of material well-being are blank pages in the history book, and Toynbee has shown that the challenge to mankind of environmentally and spiritually harsh and problematic conditions is often the incentive that awakens the creative energies of civilization. In some cases, it is not paradoxical to say that the man of good will should try to make life difficult for his neighbor! It is a commonplace that all the higher virtues attenuate and atrophy under easy conditions, when man is not forced to prove himself in some way; and in the final analysis it does not matter in such situations if a good number fall away and are lost through natural selection.

Without some redistribution of wealth and power, downward mobility and debilitating poverty will continue to drive people into desperate channels. And without principled opposition to xenophobias from above and below, these desperate channels will produce a cold-hearted and mean-spirited America no longer worth fighting for or living in.

Philosophers get attention only when they appear to be doing something sinister-corrupting the youth, undermining the foundations of civilization, sneering at all we hold dear. The rest of the time everybody assumes that they are hard at work somewhere down in the sub-basement, keeping those foundations in good repair. Nobody much cares what brand of intellectual duct tape is being used.

Bernie Sanders is...an anti-racist in his heart. Two, he's old-school. He's like me. He doesn't know the buzzwords. He doesn't endorse reparations, one moment in the last 30 years, silent on it. He has the consistency over the years decade after decade and therefore it's true in his language, in his rhetoric. There are times in which he doesn't... use the same kind of buzzwords. But when it comes to his fight against racism, going to jail in Chicago as a younger brother and he would go to jail again. He and I would go to jail together again in terms of fighting against police brutality. So in that sense, I would just tell my brothers and sisters, but especially my chocolate ones that they shouldn't be blinded by certain kinds of words they're looking for, that in the end, he is a long distance runner in the struggle against white supremacy.

Though the framework is libertarian and laissez-faire, individual communities within it need not be, and perhaps no community within it will choose to be so. Thus, the characteristics of the framework need not pervade the individual communities. In this laissez-faire system it could turn out that though they are permitted, there are no actually functioning "capitalist" institutions; or that some communities have them and others don't or some communities have some of them, or what you will.

This book is not a biography; it is the confession of every man who struggles. In publishing it I have fulfilled my duty, the duty of a person who struggled much, was embittered in his life,

Is it conceivable to adhere to a religion founded by someone else?