Great men, great nations, have not been boasters and buffoons, but perceivers of the terror of life, and have manned themselves to face it.

Of all the media of expression employed by man (and let us never forget that they are many) none are so unstable, none so quick to change their meaning, as words. Even sculpture, architecture, painting, in their noblest works, speak differently under different conditions; but these arts are relatively immortal compared with speech.

An atom blaster is a good weapon, but it can point both ways.

Language steps in where the angels of experience fear to tread.

Whensoever by some present hard occurrences thou art constrained to be in some sort troubled and vexed, return unto thyself as soon as may be, and be not out of tune longer than thou must needs. For so shalt thou be the better able to keep thy part another time, and to maintain the harmony, if thou dost use thyself to this continually; once out, presently to have recourse unto it, and to begin again.

Fools admire everything in an author of reputation.

In the torments of the intellect, there is a certain bearing which is to be sought in vain among those of the heart. Skepticism is the elegance of anxiety.

Let me never fall into the vulgar mistake of dreaming that I am persecuted whenever I am contradicted.

Look round the world: contemplate the whole and every part of it: You will find it to be nothing but one great machine, subdivided into an infinite number of lesser machines, which again admit of subdivisions, to a degree beyond what human senses and faculties can trace and explain. All these various machines, and even their most minute parts, are adjusted to each other with an accuracy, which ravishes into admiration all men, who have ever contemplated them. The curious adapting of means to ends, throughout all nature, resembles exactly, though it much exceeds, the productions of human contrivance; of human design, thought, wisdom, and intelligence.

It is too difficult to think nobly when one thinks only of earning a living. 

If life is deprived of any meaningful closure, it will be ended in non-time.

Sleep is a death; oh, make me try By sleeping what it is to die, And as gently lay my head On my grave as now my bed.

When some one boasted that at the Pythian games he had vanquished men, Diogenes replied, "Nay, I defeat men, you defeat slaves."

To the existence of banks of discount for cash... there can be no objection, because there can be no danger of abuse, and they are a convenience both to merchants and individuals. I think they should even be encouraged, by allowing them a larger than legal interest on short discounts, and tapering thence, in proportion as the term of discount is lengthened, down to legal interest on those of a year or more. Even banks of deposit, where cash should be lodged, and a paper acknowledgment taken out as its representative, entitled to a return of the cash on demand, would be convenient for remittances, travelling persons, etc. But, liable as its cash would be to be pilfered and robbed, and its paper to be fraudulently re-issued, or issued without deposit, it would require skilful and strict regulation.

Animals are born and bred in litters. Solitude grows blessed and peaceful only in old age.

Life, liberty, and the pursuit of property were just what Aristotle did not talk about. They are the conditions of happiness; but the essence of happiness, according to Aristotle, is virtue. So the moderns decided to deal with the conditions and to let happiness take care of itself.

By doing nothing men learn to do ill.

The novel, the novel proper that is, is about people's treatment of each other, and so it is about human values.

A good indignation brings out all one's powers.

Skills are called hidden treasure as they save like a mother in a foreign country.

In a free nation, it matters not whether individuals reason well or ill; it is sufficient that they do reason. Truth arises from the collision and from hence springs liberty, which is a security from the effects of reasoning.

Friends share all things.

Nonbeing must in some sense be, otherwise what is it that there is not? This tangled doctrine might be nicknamed Plato's beard; historically it has proved tough, frequently dulling the edge of Occam's razor.

Building worlds is not enough for the deeper urging mind; but a loving heart sates the striving spirit.

We have, indeed, in the part taken by many scientific men in this controversy of "Law versus Miracle," a good illustration of the tenacious vitality of superstitions. Ask one of our leading geologists or physiologists whether he believes in the Mosaic account of the creation, and he will take the question as next to an insult. Either he rejects the narrative entirely, or understands it in some vague non-natural sense. ...Whence ...this notion of "special creations"...Why, after rejecting all the rest of the story, he should strenuously defend this last remnant of it, as though he had received it on valid authority, he would be puzzled to say.

Faith is not in power but in truth.

While the art of printing is left to us science can never be retrograde; what is once acquired of real knowlege can never be lost.

There is an innate anxiety which supplants in us both knowledge and intuition.

The discourse of truth is quite simply impossible. It eludes itself. Everything eludes itself, everything scoffs at its own truth, seduction renders everything elusive. The fury to unveil the truth, to get at the naked truth, the one which haunts all discourses of interpretation, the obscene rage to uncover the secret, is proportionate to the impossibility of ever achieving this. ...But this rage, this fury, only bears witness to the eternity of seduction and to the impossibility of mastering it.

Wherever Law ends, Tyranny begins.

Do not fight against these harmful spells. For you do not know what God wants with them. You do not know the greater divine plan behind it all.

Instead of wishing to see more doctors made by women joining what there are, I wish to see as few doctors, either male or female, as possible. For, mark you, the women have made no improvement - they have only tried to be men and they have only succeeded in being third-rate men.

How difficult, how extremely difficult for the soul to sever itself from its body the world: from mountains, seas, cities, people. The soul is an octopus and these are its tentacles. ... No force anywhere on earth is as imperialistic as the human soul. It occupies and is occupied in turn, but it always considers its empire too narrow. Suffocating, it desires to conquer the world in order to breathe freely.

Eloquence may strike the ear, but the language of poverty strikes the heart; the first may charm like music, but the second alarms like a knell. 

I acknowledge that history is full of religious wars: but we must distinguish; it is not the multiplicity of religions which has produced wars; it is the intolerant spirit animating that which believed itself in the ascendant.

Ritual practices ensure that we treat not only other people but also things in beautiful ways, that there is an affinity between us and other people as well as things.

Nothing would prove more disastrous to our ideas, we contended, than to neglect the effect of the internal upon the external, of the psychological motives and needs upon existing institutions.

I am not adverting here to the alleged privacy of experience to its possessor. The point of view in question is not one accessible only to a single individual. Rather it is a type. It is often possible to take up a point of view other than one's own, so the comprehension of such facts is not limited to one's own case. There is a sense in which phenomenological facts are perfectly objective: one person can know or say of another what the quality of the other's experience is. They are subjective, however, in the sense that even this objective ascription of experience is possible only for someone sufficiently similar to the object of ascription to be able to adopt his point of view - to understand the ascription in the first person as well as in the third, so to speak. The more different from oneself the other experiencer is, the less success one can expect with this enterprise.

The slave is sold once and for all; the proletarian must sell himself daily and hourly. The individual slave, property of one master, is assured an existence, however miserable it may be, because of the master's interest. The individual proletarian, property as it were of the entire bourgeois class which buys his labor only when someone has need of it, has no secure existence. This existence is assured only to the class as a whole.

Man must not only make himself: the weightiest thing he has to do is to determine what he is going to be. He is causa sui to the second power.

The inevitable lack of objectivity in political decisions, which is only the reflex to suppress the politically inherent friend-enemy antithesis, manifests itself in the regrettable forms and aspects of the scramble for office and the politics of patronage. The demand for depoliticalization which arises in this context means only the rejection of party politics, etc. The equation politics = party politics is possible whenever antagonisms among domestic political parties succeed in weakening the all-embracing political unit, the state.

Men are disturbed, not by things, but by the principles and notions which they form concerning things.

Hegel ... proceeds abstractly from the pre-existence of the intellect. ... He does not appeal to the intellect within us.

The Noble in the high place, the Ignoble in the low; that is, in all times and in all countries, the Almighty Maker's Law.

Much more naturally than you do: because flight is a much more natural consequence of fear than of hate. He doesn't flee men because he hates them, but because he is afraid of them. He doesn't flee them in order to harm them, but to try o escape the harm they wish to do to him. They, on the contrary, don't seek him through friendship, but through hate. They seek him and he flees from them just as in the wilderness of Africa, where there are few men and many tigers, the men flee the tigers, the men flee the tigers, and the tigers seek the men.

The discourse on the Text should itself be nothing other than text, research, textual activity, since the Text is that social space which leaves no language safe, outside, nor any subject of the enunciation in position as judge, master, analyst, confessor, decoder. The theory of the Text can coincide only with a practice of writing.

I veil my face before thee, and lay my finger on my lips. What thou art in thyself, or how thou appearest to thyself, I can never know. After living through a thousand lives, I shall comprehend Thee as little as I do now in this mansion of clay. What I can comprehend, becomes finite by my mere comprehension, and this can never, by perpetual ascent, be transformed into the infinite, for it does not differ from it in degree merely, but in kind. By that ascent we may find a greater and greater man, but never a God, who is capable of no measurement.