The old often envy the young; when they do, they are apt to treat them cruelly.

I believe government, organized authority, or the State is necessary only to maintain or protect property and monopoly. It has proven efficient in that function only. As a promoter of individual liberty, human well-being and social harmony, which alone constitute real order, government stands condemned by all the great men of the world...I believe - indeed, I know - that whatever is fine and beautiful in the human expresses and asserts itself in spite of government, and not because of it.

When the act of navigation was made, though England and Holland were not actually at war, the most violent animosity subsisted between the two nations. ... It is not impossible, therefore, that some of the regulations of this famous act may have proceeded from national animosity. They are as wise, however, as if they had all been dictated by the most deliberate wisdom. National animosity at that particular time aimed at the very same object which the most deliberate wisdom would have recommended, the diminution of the naval power of Holland, the only naval power which could endanger the security of England.

And I must speak plainly. If I were a judge, I would have such a poisonous, syphilitic whore tortured by being broken on the wheel and having her veins lacerated, for it is not to be denied what damage such a filthy whore does to young blood, so that it is unspeakably damaged before it is even fully grown and destroyed in the blood.

In a word, the mass of the people counts for nothing in every political creation. A people even respects a government only because it is not its own creation. This feeling is engraved on its heart in profound characters. It submits to sovereignty because it senses that it is something sacred it can neither create nor destroy. If, as a consequence of corruption and perfidious suggestions, this preventive sentiment is somehow effaced, if it has the misfortune of believing itself called as a body to reform the State, all is lost. This is why, even in free States, it is extremely important that the men who govern be separated from the mass of the people by that personal respect stemming from birth and wealth.

The free will, the actual motor of reason in society, necessarily creates wrong. The individual must clash with the social order that claims to represent his own will in its objective form. But the wrong and the 'avenging justice' that remedies it not only expresses a 'higher logical necessity,' but also prepare the transition to a higher social form of freedom, the transition from abstract right to morality. For, in committing a wrong, and in accepting punishment for his deed, the individual becomes conscious of the 'infinite subjectivity' of his freedom. He learns that he is free only as a private person.

Our opinion here is that that place has been so deeply concerned in smuggling, that if it wants it is because it has illegally sent away what it ought to have retained for its own consumption.

Great ages of innovation are the ages in which entire cultures are junked or scrapped.

Let men learn (as we have said above) the difference that exists between the idols of the human mind, and the ideas of the Divine mind. The former are mere arbitrary abstractions; the latter the true marks of the Creator on his creatures, as they are imprinted on, and defined in matter, by true and exquisite touches. Truth, therefore, and utility are here perfectly identical.

I believe in the possible realization of a world in which man can be much, even if he has little; a world in which the dominant motivation of existence is not consumption; a world in which "man" is the end, first and last; a world in which man can find the way of giving a purpose to his life as well as the strength to live free and without illusions.

For this is our central human problem: that we are almost constantly the victims of our emotions, always being swept up and down on a kind of inner-switchback. We possess a certain control over them; we can 'direct our thoughts' -- or feelings -- in such a way as to intensify them. This is certainly our most remarkable human characteristic: imagination. Animals require actual physical stimuli to trigger their experience. A man can retreat into a book -- or a daydream -- and live through certain experiences quite independent of the physical world. He can even, for example, imagine a sexual encounter, and not only experience all the appropriate physical responses, but even the sexual climax. Such a curious ability is far beyond the power of any animal.

I believe the world grows near its end, yet is neither old nor decayed, nor will ever perish upon the ruins of its own principles.

Both in England and on the Continent a graduated property tax (l'impôt progressif) has been advocated, on the avowed ground that the state should use the instrument of taxation as a means of mitigating the inequalities of wealth. I am as desirous as any one that means should be taken to diminish those inequalities, but not so as to relieve the prodigal at the expense of the prudent.To tax the larger incomes at a higher percentage than the smaller is to lay a tax on industry and economy; to impose a penalty on people for having worked harder and saved more than their neighbours. It is not the fortunes which are earned, but those which are unearned, that it is for the public good to place under limitation.

As one of our Swiss friends put it: "Now every German tailor living in Japan, China, or Moscow feels that he has the German navy and all of Germany's power behind him. This proud consciousness sends him into an insane rapture: the German has finally lived to see the day when he can say with pride, relying on his own state, like an Englishman or an American, 'I am a German.' True, when the Englishman or American says 'I am an Englishman,' or 'I am an American,' he is saying 'I am a free man.' The German, however, is saying 'I am a slave, but my emperor is stronger than all other princes, and the German soldier who is strangling me will strangle all of you.'"

To this I answer: That force is to be opposed to nothing, but to unjust and unlawful force. Whoever makes any opposition in any other case, draws on himself a just condemnation, both from God and man...

Be not as one that hath ten thousand years to live; death is nigh at hand: while thou livest, while thou hast time, be good.

Nothing is more important than the formation of fictional concepts, which teach us at last to understand our own.

Before a man can do things there must be things he will not do.

What most astonishes me in the United States, is not so much the marvelous grandeur of some undertakings, as the innumerable multitude of small ones.

We never repent of having eaten too little.

If I had been by nature extremely quick of apprehension, or had possessed a very accurate and retentive memory or were of a remarkably active and energetic character, the trial would not be conclusive; but in all these natural gifts I am rather below than above par; what I could do, could assuredly be done by any boy or girl of average capacity and healthy physical constitution: and if I have accomplished anything, I owe it, among other fortunate circumstances, to the fact that through the early training bestowed on me by my father, I started, I may fairly say, with an advantage of a quarter of a century over my contemporaries.

In the course of evolution nature has gone to endless trouble to see that every individual is unlike every other individual.... Physically and mentally, each one of us is unique. Any culture which, in the interests of efficiency or in the name of some political or religious dogma, seeks to standardize the human individual, commits an outrage against man's biological nature.

The doctrine of the transmigration of souls was indigenous to India and was brought into Greece by Pythagoras.

Do not take part in the council, unless you are called.

Kindly remember that he whom you call your slave sprang from the same stock, is smiled upon by the same skies, and on equal terms with yourself breathes, lives and dies. It is just as possible for you to see in him a free-born man as for him to see in you a slave.

Of all forms of caution, caution in love is perhaps the most fatal to true happiness.

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.

Government is a contrivance of human wisdom to provide for human wants. Men have a right that these wants should be provided for by this wisdom.

A pupil and a teacher. The pupil will not let anything be explained to him, for he continually interrupts with doubts, for instance as to the existence of things, the meaning for words, etc. The teacher says "Stop interrupting me and do as I tell you. So far your doubts don't make sense at all."

The most important person is the one you are with in this moment.

No revolution can ever succeed as a factor of liberation unless the MEANS used to further it be identical in spirit and tendency with the PURPOSES to be achieved. Revolution is the negation of the existing, a violent protest against man's inhumanity to man with all the thousand and one slaveries it involves. It is the destroyer of dominant values upon which a complex system of injustice, oppression, and wrong has been built up by ignorance and brutality. It is the herald of NEW VALUES, ushering in a transformation of the basic relations of man to man, and of man to society.

The irony of world history turns everything upside down. We, the "revolutionaries," the "rebels"-we are thriving far better on legal methods than on illegal methods and revolt. The parties of order, as they call themselves, are perishing under the legal conditions created by themselves. They cry despairingly with Odilon Barrot: la légalité notes tue, legality is the death of us; whereas we, under this legality, get firm muscles and rosy cheeks and look like eternal life.

Get thee hence, Satan: for it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve.

One lives but once in the world.

Once we recognize that all historical knowledge is relational knowledge, and can only be formulated with reference to the position of the observer, we are faced, once more, with the task of discriminating between what is true and what is false in such knowledge.

The free being with absolute freedom proposes to itself certain ends. It wills because it wills, and the willing of an object is itself the last ground of such willing. Thus we have previously determined a free being, and any other determination would destroy the conception of an Ego, or of a free being. Now, if it could be so arranged that the willing of an unlawful end would necessarily - in virtue of an always effective law - result in the very reverse of that end, then the unlawful will would always ANNIHILATE ITSELF. A person could not will that end for the very reason because he did will it; his unlawful will would become the ground of its own annihilation, as the will is indeed always its own last ground.

One grasps incomparably more things in boredom than by labor, effort being the mortal enemy of meditation.

Yet when we speak of time... do we not unconsciously adopt this hypothesis... and put ourselves in the place of this imperfect god... Do not even the atheists put themselves in the place where god would be..?

The ancients, even though they believed in destiny, believed primarily in nature, in which they participated wholeheartedly. To rebel against nature amounted to rebelling against oneself.

I have in general no very exalted opinion of the virtue of paper government.

The world would be astonished if it knew how great a proportion of its brightest ornaments-of those most distinguished even in popular estimation for wisdom and virtue-are complete sceptics in religion...

The big advantage of being a chemistry major was the freedom to be tasteless.

The more powerful and original a mind, the more it will incline towards the religion of solitude.

It happens that the stage sets collapse. Rising, streetcar, four hours in the office or the factory, meal, streetcar, four hours of work, meal, sleep and Monday Tuesday Wednesday Thursday Friday and Saturday according to the same rhythm this path is easily followed most of the time. But one day the "why" arises and everything begins in that weariness tinged with amazement.

The public is a ferocious beast: one must chain it up or flee from it.