His obedience is real since he really and truly fulfills his mission, since he runs real risks in order to carry out the beloved's orders. But, on the other hand, it is imaginary because he submits only to a creature of his mind.

How long will men dare to call anything expedient that is not right? Can odium and infamy be of service to any empire, which ought to be supported by glory and by the good-will of its allies? I was often at variance even with my friend Cato. He seemed to me to guard the treasury and the revenues too obstinately, to refuse everything to the farmers of the revenue, and many things to our allies; while we ought to be generous to our allies, and to deal with the farmers of the revenue as leniently as we individually do with our own tenants, especially as the union of orders to which such a course would conduce is for the well-being of the state.

I have found a paper of mine among some others in which I call architecture 'petrified music.' Really there is something in this; the tone of mind produced by architecture approaches the effect of music.

The invention of printing did away with anonymity, fostering ideas of literary fame and the habit of considering intellectual effort as private property.

Ivan Ilych saw that he was dying, and he was in continual despair. In the depth of his heart he knew he was dying, but not only was he not accustomed to the thought, he simply did not and could not grasp it. The syllogism he had learnt from Kiesewetter's Logic: "Caius is a man, men are mortal, therefore Caius is mortal," had always seemed to him correct as applied to Caius, but certainly not as applied to himself. That Caius - man in the abstract - was mortal, was perfectly correct, but he was not Caius, not an abstract man, but a creature quite, quite separate from all others.

We have repeatedly observed that while any whole is evolving, there is always going on an evolution of the parts into which it divides itself; but we have not observed that this equally holds of the totality of things, which is made up of parts within parts from the greatest down to the smallest.

In one sense, I do believe I am "like a man," as Parthe [the writer's sister] says. But how? In having sympathy. ... Women crave for being loved, not for loving. They scream out at you for sympathy all day long, they are incapable of giving any in return, for they cannot remember your affairs long enough to do so. ... They cannot state a fact accurately to another, nor can that other attend to it accurately enough for it to become information. Now is not all this the result of want of sympathy?

Ask the world to reveal its quietude - not the silence of machines when they are still, but the true quiet by which birdsongs, trees, bellworts, snails, clouds, storms become what they are, and are nothing else.

People trifle with love. Now, I deny that love is a strong passion. Fear is the strong passion; it is with fear that you must trifle, if you wish to taste the intensest joys of living.

An anxious man constructs his terrors, then installs himself within them: a stay-at-home in a yawning chasm.

A man's thinking goes on within his consciousness in a seclusion in comparison with which any physical seclusion is an exhibition to public view.

And now I ask, whether, with this map of misgovernment before me, I can suppose myself bound by my vote to continue, upon any principles of pretended public faith, the management of these countries in those hands? If I kept such a faith (which in reality is no better than a fides latronum) with what is called the Company, I must break the faith, the covenant, the solemn, original, indispensable oath, in which I am bound, by the eternal frame and constitution of things, to the whole human race.

Second, by this and other means we are driven to perceive, what is quite evident in itself, that instantaneous feelings flow together in a continuum of feeling, which has in a modified degree the peculiar vivacity of feeling and has gained generality. And in reference to such general ideas, or continua of feeling, the difficulties about resemblance and suggestion and reference to the external, cease to have any force.

Boasting, like gilded armour, is very different inside from outside.

The pious soul,-which, if you reflect, will mean the ingenuous and ingenious, the gifted, intelligent and nobly-aspiring soul,-such a soul, in whatever rank of life it were born, had one path inviting it; a generous career, whereon, by human worth and valor, all earthly heights and Heaven itself were attainable. In the lowest stratum of social thraldom, nowhere was the noble soul doomed quite to choke, and die ignobly.

Sir Henry Wotton used to say that critics are like brushers of noblemen's clothes.

Of all our infirmities, the most savage is to despise our being.

What point of morals, of manners, of economy, of philosophy, of religion, of taste, of the conduct of life, has he not settled? What mystery has he not signified his knowledge of? What office, or function, or district of man's work, has he not remembered? What king has he not taught state, as Talma taught Napoleon? What maiden has not found him finer than her delicacy? What lover has he not outloved? What sage has he not outseen? What gentleman has he not instructed in the rudeness of his behavior?

Psychoanalysis pretends to investigate the Unconscious. The Unconscious by definition is what you are not conscious of. But the Analysts already know what's in it. They should, because they put it all in beforehand. It's like an Easter Egg hunt.

I cannot get from the nature of the proposition to the individual logical operations!!! That is, I cannot bring out how far the proposition is the picture of the situation. I am almost inclined to give up all my efforts.

Not to display anger or other emotions. To be free of passion and yet full of love.

Whether we take these characters then, or such minor ones as those which are derivable from the proportional length of the spines in the cervical vertebrae, and the like, there is no doubt whatsoever as to the marked difference between Man and the Gorilla; but there is as little, that equally marked differences, of the very same order, obtain between the Gorilla and the lower apes.

The working class will acquire the sense of the new discipline, the freely assumed self-discipline of the Social Democracy, not as a result of the discipline imposed on it by the capitalist state, but by extirpating, to the last root, its old habits of obedience and servility.

The mixture of children and men is precisely one of the most beautiful features of aristocratic government. All roles are distributed wisely in the world: that of the young is to do good, and that of old age is to prevent evil. The impetuosity of young men, who demand only action and creation, is very useful to the State; but they are too likely to innovate and destroy, and they would do much evil without the elderly, who are there to stop them. The latter in their turn oppose even useful reforms; they are too inflexible, they do not know how to accommodate themselves to circumstances, and sometimes a twenty-year old senator can very well be placed beside another of eighty.

No man can justly censure or condemn another, because indeed no man truly knows another.

I know that all this is dull reading, tiresome, perhaps tedious, but it is all necessary. And I must repeat once again that we have nothing to do with a transcendental police system or with the conversion of God into a great Judge or Policeman - that is to say, we are not concerned with heaven or hell considered as buttresses to shore up our poor earthly mortality, nor are we concerned with anything egoistic or personal. It is not I myself alone, it is the whole human race that is involved, it is the ultimate finality of all our civilization. I am but one, but all men are I's.

If one does not understand a person, one tends to regard him as a fool.

What a human being believes, however, no matter with what ardor, is not necessarily objective truth.

So that in the first place, I put for a general inclination of all mankind a perpetual and restless desire of Power after power, that ceaseth only in Death. And the cause of this is not always that a man hopes for a more intensive delight than he has already attained to, or that he cannot be content with a moderate power: but because he cannot assure the power and means to live well, which he hath present, without the acquisition of more.

The other part of the true religion is our duty to man. We must love our neighbour as our selves, we must be charitable to all men for charity is the greatest of graces, greater then even faith or hope & covers a multitude of sins. We must be righteous & do to all men as we would they should do to us.

For legislators make the citizens good by forming habits in them, and this is the wish of every legislator, and those who do not effect it miss their mark, and it is in this that a good constitution differs from a bad one.

If we allow them any influence in our conscience, they become the cloak of evil, heresies and blasphemies.

Practice no sloth, so that the duty and good work, which it is necessary for thee to do, may not remain undone.

So far as cerebral structure goes... it is clear that Man differs less from the Chimpanzee or the Orang, than these do even from the Monkeys, and that the difference between the brains of the Chimpanzee and of Man is almost insignificant, when compared with that between the Chimpanzee brain and that of a Lemur.

Truth is a shining goddess, always veiled, always distant, never wholly approachable, but worthy of all the devotion of which the human spirit is capable.

The point is, not how long you live, but how nobly you live. And often this living nobly means that you cannot live long.

I am convinced that those societies (as the Indians) which live without government enjoy in their general mass an infinitely greater degree of happiness than those who live under the European governments.

You know how much I admire Che Guevara. In fact, I believe that the man was not only an intellectual but also the most complete human being of our age: as a fighter and as a man, as a theoretician who was able to further the cause of revolution by drawing his theories from his personal experience in battle.

Now any dogma, based primarily on faith and emotionalism, is a dangerous weapon to use on others, since it is almost impossible to guarantee that the weapon will never be turned on the user.

The laws of Rome had wisely divided public power among a large number of magistracies, which supported, checked and tempered each other. Since they all had only limited power, every citizen was qualified for them, and the people - seeing many persons pass before them one after the other - did not grow accustomed to any in particular. But in these times the system of the republic changed. Through the people the most powerful men gave themselves extraordinary commissions - which destroyed the authority of the people and magistrates, and placed all great matters in the hands of one man, or a few.

Who am I? Subject and object in one - contemplating and contemplated, thinking and thought of. As both must I have become what I am.

Above all, every relation must be considered as suspicious, which depends in any degree upon religion, as the prodigies of Livy: And no less so, everything that is to be found in the writers of natural magic or alchemy, or such authors, who seem, all of them, to have an unconquerable appetite for falsehood and fable.

Victories over ingrained patterns of thought are not won in a day or a year.

Of all the means which wisdom acquires to ensure happiness throughout the whole of life, by far the most important is friendship.

We may well be ashamed to tell what things we have read or heard in our day. I do not know why my news should be so trivial, - considering what one's dreams and expectations are, why the developments should be so paltry. The news we hear, for the most part, is not news to our genius. It is the stalest repetition.

For a writer, to change languages is to write a love letter with a dictionary.

When one considers the sublime disposition underlying the tmly universal educatiOn (of traditional India) ... then what IS or has been called religion in Europe seems to us to be scarcely deserving of that name. And one feels compelled to advise those who Wish to witness religion to travel to India for that purpose ....

The veneration of Mary is inscribed in the very depths of the human heart.