Fear for the Other, fear for the other man's death is my fear, but is in no way an individual's taking fright.

When scientists take part in activity they transform themselves from scientists into acting beings, that is, they become elements, data, facts; as soon as they reflect on their activity, however, they are re-transformed into scientists. The trained specialist qua scientist looks upon himself as a chain of judgments and inferences; qua member of society, he regard himself as a mere object. The same holds for everyone. The individual is divided into innumerable functions, the interconnection of which are unknown. In society a man is pater familias under one aspect, business man under another, thinker under a third; to be more precise, he is not a human being at all, but all these aspects and many more in an inevitable succession.

I have no doubt that the present Prime Minister, for instance, is a most sincere Christian, but I should not advise any of you to go and smite him on one cheek. I think you might find that he thought this text was intended in a figurative sense.

I have tried to set forth a theory that enables us to understand and to assess these feelings about the primacy of justice. Justice as fairness is the outcome: it articulates these opinions and supports their general tendency.

A son is a mirror in which the father sees himself reflected, and the father is a mirror in which the son sees himself as he will be in the future.

Simplify the social system, in the manner which every motive, but those of usurpation and ambition, powerfully recommends; render the plain dictates of justice level to every capacity; remove the necessity of implicit faith; and we may expect the whole species to become reasonable and virtuous.

To covet truth is a very distinguished passion.

Dear youths, I warn you cherish peace divine, And in your hearts lay deep these words of mine.

Then he said to them, "Watch out! Be on your guard against all kinds of greed; a man's life does not consist in the abundance of his possessions." And he told them this parable: "The ground of a certain rich man produced a good crop. He thought to himself, 'What shall I do? I have no place to store my crops.' "Then he said, 'This is what I'll do. I will tear down my barns and build bigger ones, and there I will store all my grain and my goods. And I'll say to myself, "You have plenty of good things laid up for many years. Take life easy; eat, drink and be merry." ' "But God said to him, 'You fool! This very night your life will be demanded from you. Then who will get what you have prepared for yourself?' "This is how it will be with anyone who stores up things for himself but is not rich toward God."

We are spinning our own fates, good or evil, and never to be undone. Every smallest stroke of virtue or of vice leaves its never so little scar. ...Nothing we ever do is, in strict scientific literalness, wiped out.

The only profound thinkers are the ones who do not suffer from a sense of the ridiculous.

The empiricist thinks he believes only what he sees, but he is much better at believing than at seeing.

But there is a devil of a difference between barbarians who are fit by nature to be used for anything, and civilized people who apply them selves to everything.

Because the Egoist is to himself the warder of the human, and has nothing to say to the state except: "Get out of my sunshine!"

Without consciousness the mind-body problem would be much less interesting. With consciousness it seems hopeless.

Utopia is a meta-utopia: the environment in which Utopian experiments may be tried out; the environment in which people are free to do their own thing; the environment which must, to a great extent, be realized first if more particular Utopian visions are to be realized stably.

This happy state can only be obtained by a prudent care of the body, and a steady government of the mind. The diseases of the body are to be prevented by temperance, or cured by medicine, or rendered tolerable by patience.

We believe it to be a rule without an exception, that the violence of a revolution corresponds to the degree of misgovemment which has produced that revolution.

The empirical research of the last fifteen years on the structure of large organizations seems to confirm the hypothesis of Herbert Simon that human cognitive limits are a basic limiting factor in determining organization structures .

We are all ready to be savage in some cause. The difference between a good man and a bad one is the choice of the cause.

So long as man remains free he strives for nothing so incessantly and so painfully as to find someone to worship. But man seeks to worship what is established beyond dispute, so that all men would agree at once to worship it. For these pitiful creatures are concerned not only to find what one or the other can worship, but to find community of worship is the chief misery of every man individually and of all humanity from the beginning of time. For the sake of common worship they've slain each other with the sword. They have set up gods and challenged one another, 'Put away your gods and come and worship ours, or we will kill you and your gods!' And so it will be to the end of the world, even when gods disappear from the earth; they will fall down before idols just the same.

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.

To preserve the life of citizens, is the greatest virtue in the father of his country.

You venerate the saints, and you take pleasure in touching their relics. But you disregard their greatest legacy, the example of a blameless life. No devotion is more pleasing to Mary than the imitation of Mary's humility. No devotion is more acceptable and proper to the saints than striving to imitate their virtues.

If you don't have a consistent goal in life, you can't live it in a consistent way."

As long as the aristocracy is healthy, the name of the sovereign sacred to it, and it loves the monarchy passionately, the State is unshakeable, whatever be the qualities of the king. But once it loses its greatness, its pride, its energy, its faith, the spirit withdraws, the monarchy is dead, and its cadaver is left to the worms.

At the parting of ways in the life-order, where the question is between the new creation or decay, that man will be decisive for new creation who is able on his own initiative to seize the helm and steer a course of his own choosing - even if that course be opposed to the will of the masses. Should the emergence of such persons become impossible a lamentable shipwreck will be inevitable.

We are now living in an age of literary exhaustion; we get used to the bleak landscape. Cyril Connolly said that the writer's business is to produce masterpieces; but what masterpieces have been produced in the past fifty years?

I believe in clear-cut positions. I think that the most arrogant position is this apparent, multidisciplinary modesty of "what I am saying now is not unconditional, it is just a hypothesis," and so on. It really is a most arrogant position. I think that the only way to be honest and expose yourself to criticism is to state clearly and dogmatically where you are. You must take the risk and have a position.

What we really need the poet's and orator's help to keep alive in us is not, then, the common and gregarious courage which Robert Shaw showed when he marched with you, men of the Seventh Regiment. It is that more lonely courage which he showed when he dropped his warm commission in the glorious Second to head your dubious fortunes, negroes of the Fifty-fourth. That lonely kind of courage (civic courage as we call it in times of peace) is the kind of valor to which the monuments of nations should most of all be reared.

I know well what I am fleeing from but not what I am in search of.

We will likely also find that the nature of the problem to be solved will be a principal determinant of the mix. With our growing understanding of the organization of judgmental and intuitive processes, of the specific knowledge that of the specific knowledge that is required to perform particular judgmental tasks, and of the cues that evoke such knowledge in situations in which it is relevant, we have a powerful new tool for improving expert judgment. We can specify the knowledge and the recognition capabilities that experts in a domain need to acquire, and use these specifications for designing appropriate learning procedures.

As free constitutions are the strongest supports of governments, social order is the best safeguard of freedom. Liberty has no enemies so pernicious as those misguided friends whose ardour in her cause leads them to outrage the moral sense of mankind, and to arm against her the interests and feelings which are her natural allies. Even the prejudices of nations should be respected.

It (marriage) happens as with cages: the birds without despair to get in, and those within despair of getting out.

The debates of that great assembly are frequently vague and perplexed, seeming to be dragged rather than to march, to the intended goal. Something of this sort must, I think, always happen in public democratic assemblies.

He was a man born into a world dominated by scientific materialism. His objection to this materialism was not merely intellectual, or even egotistical (the feeling 'If the world is wholly material, then I can't be very important'). It was the feeling that man is cut off from his inner powers by this superficial attitude.

Who is there that can recognize real intellect, and do reverence to it; and discriminate it well from sham intellect, which is so much more abundant, and deserves the reverse of reverence? He that himself has it!-One really human Intellect, invested with command, and charged to reform Downing Street for us, would continually attract real intellect to those regions, and with a divine magnetism search it out from the modest corners where it lies hid. And every new accession of intellect to Downing Street would bring to it benefit only, and would increase such divine attraction in it, the parent of all benefit there and elsewhere!

Like nonhuman animals in human factory farms, free-living nonhumans who are starving - or being disembowelled, asphyxiated or eaten alive - cannot console themselves by chanting the Four Noble Truths of Buddhism. The moral case for helping other sentient beings, regardless or race or species, does not rest on the distress their plight does (or doesn't) cause spectators.

The slave is outside competition; the proletarian is in it and experiences all its vagaries.

It is therefore, the interest of all, that every one, from birth, should be well educated, physically and mentally, that society may be improved in its character, - that everyone should be beneficially employed, physically and mentally, that the greatest amount of wealth may be created, and knowledge attained, - that everyone should be placed in the midst of those external circumstances that will produce the greatest number of pleasurable sensations, through the longest life, that man may be made truly intelligent, moral and happy, and be thus prepared to enter upon the coming Millennium.

His master was angry, and delivered him to the torturers until he should pay all that was due to him. "So My heavenly Father also will do to you if each of you, from his heart, does not forgive his brother his trespasses."

No wind serves him who addresses his voyage to no certain port.

I am the center of my universe, the center of the universe, and in my supreme anguish I cry with Michelet, "Mon moi, ils m'arrachent mon moi!" What is a man profited if he shall gain the world and lose his own soul? (Matt. xvi. 26).

Even the most humble insect and the most insignificant idea are the military encampments of God. Within them, all of God is arranged in fighting position for a critical battle. Even in the most meaningless particle of earth and sky I hear God crying out: "Help me!" Everything is an egg in which God's sperm labors without rest, ceaselessly. Innumerable forces within and without it range themselves to defend it. With the light of the brain, with the flame of the heart, I besiege every cell where God is jailed, seeking, trying, hammering to open a gate in the fortress of matter, to create a gap through which God may issue in heroic attack.

It is always necessary to call men back to history, which is the first master in politics, or more exactly the only master.

Hardness and softness, roughness and smoothness, moonlight and sunlight present themselves in our recollection not preeminently as sensory contents but as certain kinds of symbioses, certain ways outside has of invading us and certain ways we have of meets this invasion...