Getting rid of predation isn't a matter of moralising. A python who kills a small human child isn't morally blameworthy. Nor is a lion who hunts and kills a terrified zebra. In both cases, the victim suffers horribly. But the predator lacks the empathetic and mind-reading skills needed to understand the implications of what s/he is doing. Some humans still display a similar deficit. From the perspective of the victim, the moral status or (lack of) guilty intent of a human or nonhuman predator is irrelevant. Either way, to stand by and watch the snake asphyxiate a child would be almost as morally abhorrent as to kill the child yourself. So why turn this principle on its head with beings of comparable sentience to human infants and toddlers? With power comes complicity.

And He is the God of the humble, for in the words of the Apostle, God chose the foolish things of the world to confound the wise and the weak things of the world to confound the things which are mighty (I Cor. i. 27) And God is in each of us in the measure in which one feels Him and loves Him. "If of two men," says Kierkegaard, "one prays to the true God without sincerity of heart, and the other prays to the an idol with all the passion of an infinite yearning, it is the first who really prays to the idol, while the second really prays to God." It would be better to say that the true God is He to whom man truly prays and whom man truly desires. And there may even be a truer revelation in superstition itself than in theology.

The principle of the family was mutual aid; but the principle of society is competition, the struggle for existence, the elimination of the weak and the survival of the strong.

Violated, dishonored, wading in blood, dripping filth - there stands bourgeois society. This is it [in reality]. Not all spic and span and moral, with pretense to culture, philosophy, ethics, order, peace, and the rule of law - but the ravening beast, the witches' sabbath of anarchy, a plague to culture and humanity. Thus it reveals itself in its true, its naked form.

It was truly very good reason that we should be beholden to God only, and to the favour of his grace, for the truth of so noble a belief, since from his sole bounty we receive the fruit of immortality, which consists in the enjoyment of eternal beatitude.... The more we give and confess to owe and render to God, we do it with the greater Christianity.

Very similar were the views expressed by Raymundus of Sabunde or Sabeyde, a Spaniard of the fifteenth century, and professor at Toulouse about the year 1437. In his theologia natural is, which he handled in a speculative spirit, he dealt with the Nature of things, and with the revelation of God in Nature and in the history of the God-man. He sought to prove to unbelievers the Being, the trinity, the incarnation, the life, and the revelation of God in Nature, and in the history of the God-man, basing his arguments on Reason. From the contemplation of Nature he rises to God; and in the same way he reaches morality from; observation of man's inner nature. This purer and simpler style must be set off against the other, if we are to do justice to the Scholastic theologians in their turn.

The same man who could not find it in his conscience to curb his curiosity into the nuclear studies that might someday kill half of Earth would risk his life to save that of an unimportant fellow man.

Hence the Pythagoreans in their theology called it sometimes "universe," sometimes "heaven," sometimes "all," sometimes "Fate" and "eternity," "power" and "trust" and "Necessity," "Atlas" and "unwearying," and simply "God" and "Phanes" and "sun."They called it "universe," because all things are arranged by it both in general and in particular, and because it is the most perfect boundary of number, in the sense that "decad" is, as it were, "receptacle," just as heaven is the receptacle of all things, they called it "heaven" and, among the Muses, "Ourania."

Christianity taught only what the whole of Asia knew already long before and even better.

In the long run, there is nothing to stop intelligent agents from identifying the molecular signature of experience below hedonic zero and eliminating it altogether - even in insects. Nociception is vital; pain is optional. I tentatively predict that the world's last unpleasant experience in our forward light-cone will be a precisely datable event - perhaps some micro-pain in an obscure marine invertebrate a few centuries hence.

I believe that world literature has it in its power to help mankind, in these its troubled hours, to see itself as it really is, notwithstanding the indoctrinations of prejudiced people and parties. World literature has it in its power to convey condensed experience from one land to another so that we might cease to be split and dazzled, that the different scales of values might be made to agree, and one nation learn correctly and concisely the true history of another with such strength of recognition and painful awareness as it had itself experienced the same, and thus might it be spared from repeating the same cruel mistakes.

If this is philosophy it is at any rate a philosophy that is not in its right mind.

We were halves throughout, and to that degree that, methinks, by outliving him I defraud him of his part.

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.

Whereas the work is understood to be traceable to a source (through a process of derivation or "filiation"), the Text is without a source - the "author" a mere "guest" at the reading of the Text.

It would be some consolation for the feebleness of our selves 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.

But what can be the attraction of getting to know such a tiny section of nature thoroughly, while one leaves everything subtler and more complex shyly and timidly alone? Does the product of such a modest effort deserve to be called by the proud name of a theory of the universe? In my belief the name is justified; for the general laws on which the structure of theoretical physics is based claim to be valid for any natural phenomenon whatsoever. With them, it ought to be possible to arrive at the description, that is to say, the theory, of every natural process, including life, by means of pure deduction, if that process of deduction were not far beyond the capacity of the human intellect. The physicist's renunciation of completeness for his cosmos is therefore not a matter of fundamental principle.

Outside the academic establishment, the "far-reaching change in all our habits of thought" is more serious. It serves to coordinate ideas and goals with those exacted by the prevailing system, to enclose them in the system, and to repel those which are irreconcilable with the system. The reign of such a one-dimensional reality does not mean that materialism rules, and that the spiritual, metaphysical, and bohemian occupations are petering out. On the contrary, there is a great deal of "Worship together this week," "Why not try God," Zen, existentialism, and beat ways of life, etc. But such modes of protest and transcendence are no longer contradictory to the status quo and no longer negative. They are rather the ceremonial part of practical behaviorism, its harmless negation, and are quickly digested by the status quo as part of its healthy diet.

Reason alone does not suffice.

Men are never so likely to settle a question rightly as when they discuss it freely.

Students have powerful images of what a perfect body is and pursue it incessantly. But deprived of literary guidance, they no longer have any image of a perfect soul, and hence do not long to have one.

Joe Hume talked to me very earnestly about the necessity of an union of Liberals. He said much about Ballot and the Franchise. I told him that I could easily come to some compromise with him and his friends on these matters, but that there were other questions about which I feared that there was an irreconcileable difference, particularly the vital question of national defence. He seemed quite confounded, and had absolutely nothing to say. I am fully determined to make them eat their words on that point, or to have no political connection with them.

It is forbidden to kill; therefore all murderers are punished unless they kill in large numbers and to the sound of trumpets.

The lack of objectivity, as far as foreign nations are concerned, is notorious. From one day to another, another nation is made out to be utterly depraved and fiendish, while one's own nation stands for everything that is good and noble. Every action of the enemy is judged by one standard - every action of oneself by another. Even good deeds by the enemy are considered a sign of particular devilishness, meant to deceive us and the world, while our bad deeds are necessary and justified by our noble goals which they serve.

When I'm bored, my sense of values goes to sleep. But it's not dead, only asleep. A crisis can wake it up and make the world seem infinitely important and interesting. But what I need to learn is the trick of shaking them awake myself . . . And incidentally, another name for the sense of values is intelligence. A stupid person is a person whose values are narrow.

The order of nature cannot be justified by the mere observation of nature. For there is nothing in the present fact which inherently refers either to the past or to the future.... It illustrates the anti-rationalism of the scientific public that, when Hume did appear, it was only the religious implications of his philosophy which attracted attention. This was because the clergy were in principle rationalists, whereas the men of science were content with a simple faith in the order of nature.

What an incitation to hilarity, hearing the word goal while following a funeral procession!

Without doubt, if we are to go back to that ultimate, integral experience, unwarped by the sophistications of theory, that experience whose elucidation is the final aim of philosophy, the flux of things is one ultimate generalization around which we must weave our philosophical system.

By faithfulness we are collected and wound up into unity within ourselves, whereas we had been scattered abroad in multiplicity.

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.

Among all the great men who have philosophized about this remarkable effect, I am more astonished at Kepler than at any other. Despite his open and acute mind, and though he has at his fingertips the motions attributed to the earth, he nevertheless lent his ear and his assent to the moon's dominion over the waters, to occult properties, and to such puerilities.

Maybe the target nowadays is not to discover what we are but to refuse what we are.

With regard to the abuse of authority, this also may come about in two ways. First, when what is ordered by an authority is opposed to the object for which that authority was constituted (if, for example, some sinful action is commanded or one which is contrary to virtue, when it is precisely for the protection and fostering of virtue that authority is instituted). In such a case, not only is there no obligation to obey the authority, but one is obliged to disobey it, as did the holy martyrs who suffered death rather than obey the impious commands of tyrants. Secondly, when those who bear such authority command things which exceed the competence of such authority; as, for example, when a master demands payment from a servant which the latter is not bound to make, and other similar cases. In this instance the subject is free to obey or disobey.

The superior man has three things in which he delights, and to be ruler over the kingdom is not one of them. That his father and mother are both alive, and that the condition of his brothers affords no cause for anxiety;-this is one delight. That, when looking up, he has no occasion for shame before Heaven, and, below, he has no occasion to blush before men;-this is a second delight. That he can get from the whole kingdom the most talented individuals, and teach and nourish them;-this is the third delight.

As Athenodorus was taking his leave of Cæsar, "Remember," said he, "Cæsar, whenever you are angry, to say or do nothing before you have repeated the four-and-twenty letters to yourself."

Friendship, I have said, is born at the moment when one man says to another "What! You too? I thought that no one but myself..."

Chronic boredom - compensated or uncompensated - constitutes one of the major psychopathological phenomena in contemporary technotronic society, although it is only recently that it has found some recognition.

The telling of jokes is an art of its own, and it always rises from some emotional threat. The best jokes are dangerous, and dangerous because they are in some way truthful.

Seek after the good, and with much toil shall ye find it; the evil turns up of itself without your seeking it.

To abjure the notion of the "truly human" is to abjure the attempt to divinize the self as a replacement for a divinized world.

The very man who has argued you down will sometimes be found, years later, to have been influenced by what you said.

Grief and disappointment give rise to anger, anger to envy, envy to malice, and malice to grief again, till the whole circle be completed.

We are and irrefutable arbiters of value, and in the world of value Nature is only a part. Thus in this world we are greater than Nature. In the world of values, Nature in itself is neutral, neither good nor bad deserving of neither admiration nor censure. It is we who create value and our desires which confer value. In this realm we are kings, and we debase our kingship if we bow down to Nature. It is for us to determine our good life, not for Nature - not even for Nature personified as God.

The Idols of Tribe have their foundation in human nature itself, and in the tribe or race of men. For it is a false assertion that the sense of man is the measure of things. On the contrary, all perceptions as well of the sense as of the mind are according to the measure of the individual and not according to the measure of the universe. And the human understanding is like a false mirror, which, receiving rays irregularly, distorts and discolors the nature of things by mingling its own nature with it.

Error is the force that welds men together; truth is communicated to men only by deeds of truth. Only deeds of truth, by introducing light into the conscience of each individual, can dissolve the cohesion of error, and detach men one by one from the mass united together by the cohesion of error.

If you are penitent, you love. And if you love you are of God. All things are atoned for, all things are saved by love. If I, a sinner even as you are, am tender with you and have pity on you, how much more will God have pity upon you. Love is such a priceless treasure that you can redeem the whole world by it, and cleanse not only your own sins but the sins of others.