An entire mythology is stored within our language.

The intellectual is called on the carpet. ... Don't you conceal something? You talk a language which is suspect. You don't talk like the rest of us, like the man in the street, but rather like a foreigner who does not belong here. We have to cut you down to size, expose your tricks, purge you.

I would in fact tend to have more confidence in the outcome of a democratic decision if there was a minority that voted against it, than if it was unanimous... Social psychology has amply shown the strength of this bandwagon effect.

For socialism is not merely the labour question, it is before all things the atheistic question, the question of the form taken by atheism to-day, the question of the tower of Babel built without God, not to mount to heaven from earth but to set up heaven on earth.

The prejudices of the second species, since they impose upon the intellect by the sensual conditions restricting the mind if it wishes in certain cases to attain to what is intellectual, lurk more deeply. One of them is that which affects knowledge of quantity, the other that affecting knowledge of qualities generally. The former is: every actual multiplicity can be given numerically, and hence, every infinite quantity; the latter, whatever is impossible contradicts itself. In either of them the concept of time, it is true, does not enter into the very notion of the predicate, nor is it attributed as a qualification to the subject. But yet it serves as a means for forming an idea of the predicate, and thus, being a condition, affects the intellectual concept of the subject to the extent that the latter is only attained by its aid.

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

Happiness is a matter of one's most ordinary everyday mode of consciousness being busy and lively and unconcerned with self. To be damned is for one's ordinary everyday mode of consciousness to be unremitting agonising preoccupation with self.

For man holds his ground only by surpassing himself, in the same sense in which it is said that one ceases to love if one does not love increasingly everyday.

We are speaking on this occasion, not as members of this or that nation, continent, or creed, but as human beings, members of the species Man, whose continued existence is in doubt.

We replace God as best we can; for every god is good, provided he perpetuates in eternity our desire for a crucial solitude. . . .

So that every Crime is a sinne; but not every sinne a Crime.

Nothing is terrible except fear itself.

God will look to every soul like its first love because He is its first love.

Every civilized human being, whatever his conscious development, is still an archaic man at the deeper levels of his psyche. Just as the human body connects us with the mammals and displays numerous relics of earlier evolutionary stages going back to even the reptilian age, so the human psyche is likewise a product of evolution which, when followed up to its origins, show countless archaic traits.

Many of these were not prisoners of war, and redeemed from savage conquerors, as some plead; and they who were such prisoners, the English, who promote the war for that very end, are the guilty authors of their being so; and if they were redeemed, as is alleged, they would owe nothing to the redeemer but what he paid for them.

Again, it is possible to fail in many ways (for evil belongs to the class of the unlimited ... and good to that of the limited), while to succeed is possible only in one way (for which reason also one is easy and the other difficult—to miss the mark easy, to hit it difficult); for these reasons also, then, excess and defect are characteristic of vice, and the mean of virtue; For men are good in but one way, but bad in many.

Out of special hatred for our faith, the devil has sent some whores here to destroy our poor young men . . . such a syphilitic whore can poison ten, twenty, thirty or more of the children of good people, and thus is to be considered a murderer, or worse, as a poisoner.

The world is sacred because it gives an inkling of a meaning that escapes us.

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

These five rules [above] form all that is necessary to render proofs convincing, immutable, and to say all, geometrical; and the eight rules together render them even more perfect.

So much of our time is spent in preparation, so much in routine and so much in retrospect, that the amount of each person's genius is confined to a very few hours.

[S]he became the Mother of God, in which work so many and such great good things are bestowed on her as pass man's understanding. For on this there follows all honor, all blessedness, and her unique place in the whole of mankind, among which she has no equal, namely, that she had a child by the Father in heaven, and such a Child.... Hence men have crowded all her glory into a single word, calling her the Mother of God.... None can say of her nor announce to her greater things, even though he had as many tongues as the earth possesses flowers and blades of grass: the sky, stars; and the sea, grains of sand. It needs to be pondered in the heart what it means to be the Mother of God.

Survive in such a way that you avoid limiting others who are also trying to survive. We all live in limited systems. This is the core of ethics.

It is important to understand what I mean by semiosis. All dynamic action, or action of brute force, physical or psychical, either takes place between two subjects, - whether they react equally upon each other, or one is agent and the other patient, entirely or partially, - or at any rate is a resultant of such actions between pairs. But by "semiosis" I mean, on the contrary, an action, or influence, which is, or involves, a cooperation of three subjects, such as a sign, its object, and its interpretant, this tri-relative influence not being in any way resolvable into actions between pairs.

Truth is so great a perfection, that if God would render himself visible to men, he would choose light for his body and truth for his soul.

Abolish competition and replace it with association.

Gentile himself call his doctrine 'absolute formalism': there is no; 'matter' apart from the pure 'form' of acting. 'The only matter there is in the spiritual act is the form itself, as activity.'

It seems to be my destiny to discourse on truth, insofar as I discover it, in such a way that all possible authority is simultaneously demolished. Since I am incompetent and extremely undependable in men's eyes, I speak the truth and thereby place them in the contradiction from which they can be extricated only by appropriating the truth themselves. A man's personality is matured only when he appropriates the truth, whether it is spoken by Balaam's ass or a sniggering wag or an apostle or an angel.

The texts about the future life fall into, since demonstrative scholars do not agree whether to take them in their apparent meaning or interpret them allegorically. Either is permissible. But it is inexcusable to deny the fact of a future life altogether.

Aeschylus had a clear eye for the commonest things. His genius was only an enlarged common sense. He adverts with chaste severity to all natural facts. His sublimity is Greek sincerity and simpleness, naked wonder which mythology had not helped to explain... Whatever the common eye sees at all and expresses as best it may, he sees uncommonly and describes with rare completeness. The multitude that thronged the theatre could no doubt go along with him to the end... The social condition of genius is the same in all ages. Aeschylus was undoubtedly alone and without sympathy in his simple reverence for the mystery of the universe.

Every state, like every theology, assumes man to be fundamentally bad and wicked.

Sincerity is the end and beginning of things; without sincerity there would be nothing. On this account, the superior man regards the attainment of sincerity as the most excellent thing.

I did not know the way in which, among the ordinary English, the absence of interest in things of an unselfish kind, except occasionally in a special thing here and there, and the habit of not speaking to others, nor much even to themselves, about the things in which they do feel interest, causes both their feelings and their intellectual faculties to remain undeveloped, or to develope themselves only in some single and very limited direction; reducing them, considered as spiritual beings, to a kind of negative existence.

Tentative efforts lead to tentative outcomes. Therefore, give yourself fully to your endeavors. Decide to construct your character through excellent actions, and determine to pay the price for a worthy goal. The trials you encounter will introduce you to your strengths. Remain steadfast... and one day you will build something that endures, something worthy of your potential.

It is so characteristic, that just when the mechanics of reproduction are so vastly improved, there are fewer and fewer people who know how the music should be played.

Wonderful is the depth of Thy oracles, whose surface is before us, inviting the little ones; and yet wonderful is the depth, O my God, wonderful is the depth. It is awe to look into it; and awe of honour, and a tremor of love. The enemies thereof I hate vehemently. Oh, if Thou wouldest slay them with Thy two-edged sword, that they be not its enemies! For thus do I love, that they should be slain unto themselves that they may live unto Thee.

Through laziness and cowardice a large part of mankind, even after nature has freed them from alien guidance, gladly remain immature. It is because of laziness and cowardice that it is so easy for others to usurp the role of guardians. It is so comfortable to be a minor!

As the great words of freedom and fulfillment are pronounced by campaigning leaders and politicians, on the screens and radios and stages, they turn into meaningless sounds which obtain meaning only in the context of propaganda, business, discipline, and relaxation. This assimilation of the ideal with reality testifies to the extent to which the ideal has been surpassed. It is brought down from the sublimated realm of the soul or the spirit or the inner man, and translated into operational terms and problems. Here are the progressive elements of mass culture. The perversion is indicative of the fact that advanced industrial society is confronted with the possibility of a materialization of ideals. The capabilities of this society are progressively reducing the sublimated realm in which the condition of man was represented, idealized, and indicted. Higher culture becomes part of the material culture. In this transformation, it loses the greater part of its truth.

The covetous man is ever in want.

There cannot be a greater rudeness, than to interrupt another in the current of his discourse... To which, if there be added, as is usual, a correcting of any mistake, or a contradiction of what has been said, it is a mark of yet greater pride and self-conceitedness, when we thus intrude our selves for teachers, and take upon us either to set another right in his story, or shew the mistakes of his judgement.

No text in the tradition seems as lucid concerning the way in which the political is becoming worldwide. concerning the irreducibility of the technical and the media in the current of the most thinking thought-and this goes beyond the railroad and the newspapers of the time whose powers were analyzed in such an incomparable way in the Manifesto. And few texts have shed so much light on law. international law. and nationalism.

Nature does nothing in vain, and in the use of means to her goals she is not prodigal. Her giving to man reason and the freedom of the will which depends upon it is clear indication of her purpose. Man accordingly was not to be guided by instinct, not nurtured and instructed with ready-made knowledge; rather, he should bring forth everything out of his own resources.

The revolution in scientific ideas just mentioned is primarily logical. It is due to recognition that the very method of physical science, with its primary standard units of mass, space, and time, is concerned with measurements of relations of change, not with individuals as such.

The For-itself, in fact, is nothing but the pure nihilation of the In-itself; it is like a hole of being at the heart of Being.

Man differs from other animals in one very important respect, and that is that he has some desires which are, so to speak, infinite, which can never be fully gratified, and which would keep him restless even in Paradise. The boa constrictor, when he has had an adequate meal, goes to sleep, and does not wake until he needs another meal. Human beings, for the most part, are not like this.

That power should be exercised over any portion of mankind without any obligation of consulting them, is only tolerable while they are in an infantine, or a semi-barbarous state. In any civilized condition, power ought never to be exempt from the necessity of appealing to the reason, and recommending itself by motives which justify it to the conscience and feelings, of the governed.

The natural way of doing this [seeking scientific knowledge or explanation of fact] is to start from the things which are more knowable and obvious to us and proceed towards those which are clearer and more knowable by nature; for the same things are not 'knowable relatively to us' and 'knowable' without qualification. So in the present inquiry we must follow this method and advance from what is more obscure by nature, but clearer to us, towards what is more clear and more knowable by nature. Now what is to us plain and obvious at first is rather confused masses, the elements and principles of which became known to us by later analysis...

We know that the real lesson to be taught is that the human person is precious and unique; but we seem unable to set it forth except in terms of ideology and abstraction.

The alleged power to charm down insanity, or ferocity in beasts, is a power behind the eye.

What I had to say was so clear and I felt it so deeply that I am amazed by the tediousness, repetitiousness, verbiage, and disorder of this writing. What would have made it lively and vehement coming from another's pen is precisely what has made it dull and slack coming from mine. The subject was myself, and I no longer found on my own interest that zeal and vigor of courage which can exalt a generous soul only for another person's cause.