It's a bit embarrassing to have been concerned with the human problem all one's life and find at the end that one has no more to offer by way of advice than 'Try to be a little kinder.'

If I seem happy to you . . . You could never say anything that would please me more. For men are made for happiness, and anyone who is completely happy has a right to say to himself, 'I am doing God's will on earth.' All the righteous, all the saints, all the holy martyrs were happy.

How will one part of the infinite be above, and another below? Or how will it have extremes or a middle? Further still, every sensible body is in place; but the species and differences of place are upward and downward, before and behind, to the right hand and to the left: and these things not only thus subsist with relation to us, and by position, but have a definite subsistence in the universe itself. But it is impossible that these things should be in the infinite: and... that there should be an infinite place. But every body is in place; and therefore it is also impossible that there should be an infinite body. ...Therefore ...there is not an infinite body in energy.

From such honor and such a height of fortune am I, thus fallen to earth, cast down amongst mortals.

I don't believe in total freedom for the artist. Left on his own, free to do anything he likes, the artist ends up doing nothing at all. If there's one thing that's dangerous for an artist, it's precisely this question of total freedom, waiting for inspiration and the rest of it.

And the Science of them, is the true and onely Moral Philosophy. For Moral Philosophy is nothing else but the Science of what is Good, and Evill, in the conversation, and Society of mankind. Good, and Evill, are names that signify our Appetites, and Aversions; which in different tempers, customes, and doctrines of men, are different.

He wanted to assume his entire condition, to carry the world on his shoulders and to become, in defiance of all, what all have made of him.

Although a poem be not made by counting of syllables upon the fingers, yet "numbers" is the most poetical synonym we have for verse, and "measure" the most significant equivalent for beauty, for goodness, and perhaps even for truth. Those early and profound philosophers, the followers of Pythagoras, saw the essence of all things in number, and it was by weight, measure, and number, as we read in the Bible, that the Creator first brought Nature out of the void.

You may set the Negro free, but you cannot make him otherwise than an alien to the European. Nor is this all we scarcely acknowledge the common features of humanity in this stranger whom slavery has brought among us. His physiognomy is to our eyes hideous, his understanding weak, his tastes low; and we are almost inclined to look upon him as a being intermediate between man and the brutes.

The worst of my actions or conditions seem not so ugly unto me as I find it both ugly and base not to dare to avouch for them.

There were never in the world two opinions alike, any more than two hairs or two grains. Their most universal quality is diversity.

Despotism may govern without faith, but liberty cannot. How is it possible that society should escape destruction if the moral tie is not strengthened in proportion as the political tie is relaxed? And what can be done with a people who are their own masters if they are not submissive to the Deity?

There are only Epicureans, either crude or refined; Christ was the most refined.

Miracles are propitious accidents, the natural causes of which are too complicated to be readily understood.

So far from the posterior lobe, the posterior cornu, and the hippocampus minor, being structures peculiar to and characteristic of man, as they have been over and over again asserted to be, even after the publication of the clearest demonstration of the reverse, it is precisely these structures which are the most marked cerebral characters common to man with the apes. They are among the most distinctly Simian peculiarities which the human organism exhibits.

Several times I asked myself, "Can it be that I have overlooked something, that there is something which I have failed to understand? Is it not possible that this state of despair is common to everyone?" And I searched for an answer to my questions in every area of knowledge acquired by man. For a long time I carried on my painstaking search; I did not search casually, out of mere curiosity, but painfully, persistently, day and night, like a dying man seeking salvation. I found nothing.

The vanity of the passing world and love are the two fundamental and heart-penetrating notes of true poetry. And they are two notes of which neither can be sounded without causing the other to vibrate. The feeling of the vanity of the passing world kindles love in us, the only thing that triumphs over the vain and transitory, the only thing that fills life again and eternalizes it.

All meaning alters with acceleration, because all patterns of personal and political interdependence change with any acceleration of information.

Reason now gazes above the realm of the dark but warm feelings as the Alpine peaks do above the clouds. They behold the sun more clearly and distinctly, but they are cold and unfruitful.

That which is good for the enemy harms you, and that which is good for you harms the enemy.

The greatest and noblest conceptions have no image wrought plainly for human vision, which he who wishes to satisfy the mind of the inquirer can apply to some one of his senses and by mere exhibition satisfy the mind. We must therefore endeavor by practice to acquire the power of giving and understanding a rational definition of each one of them; for immaterial things, which are the noblest and greatest, can be exhibited by reason only, and it is for their sake that all we are saying is said. But it is always easier to practice in small matters than in greater ones.

But man is a Noble Animal, splendid in ashes, and pompous in the grave, solemnizing Nativities and Deaths with equal lustre, nor omitting Ceremonies of Bravery, in the infamy of his nature. Life is a pure flame, and we live by an invisible Sun within us.

It's my belief that the Universe possesses, in its essence, fractal properties of a very complex sort and that the pursuit of science shares those properties. It follows that any part of the Universe that remains un-understood, and any part of scientific investigation that remains unresolved, however small that might be in comparison to what is understood and resolved, contains within it all the complexity of the original. Therefore, we'll never finish. No matter how far we go, the road ahead will be as long as it was at the start, and that's the secret of the Universe.

Vague a l'ame - melancholy yearning for the end of the world.

In reality, the labourer belongs to capital before he has sold himself to capital.

That the human mind has a certain order of possible progress, in which some things must precede others, an order which governments and public instructors can modify to some, but not to an unlimited extent: that all questions of political institutions are relative, not absolute, and that different stages of human progress not only will have, but ought to have, different institutions: That government is always either in the hands, or passing into the hands, of whatever is the strongest power in society, and that what this power is, does not depend on institutions, but institutions on it: That any general theory or philosophy of politics supposes a previous theory of human progress, and that this is the same thing with a philosophy of history.

I was taught in the sixth grade that we had a standing army of just over a hundred thousand men and that the generals had nothing to say about what was done in Washington. I was taught to be proud of that and to pity Europe for having more than a million men under arms and spending all their money on airplanes and tanks. I simply never unlearned junior civics. I still believe in it. I got a very good grade.

There is no practice of nonviolence that does not negotiate fundamental ethical and political ambiguities, which means that "nonviolence" is not an absolute principle, but the name of an ongoing struggle.

For nothing can be greater than seduction itself, not even the order that destroys it.

Religion is the dream of the human mind. But even in dreams we do not find ourselves in emptiness or in heaven, but on earth, in the realm of reality; we only see real things in the entrancing splendor of imagination and caprice, instead of in the simple daylight of reality and necessity.

The subject must distinguish itself through opposition from the rational being, which it has assumed outside of itself. The subject has posited itself as one, which contains in itself the last ground of something that is in it, (for this is the condition of Egohood, or of Rationality generally;) but it has also posited a being outside of itself, as the last ground of this something in it. It is to have the power of distinguishing itself from this other being; and this is, under our presupposition, possible only, if the subject can distinguish in that given something how far the ground of this something lies in itself and how far it lies outside of itself.

The writers by whom, more than by any others, a new mode of political thinking was brought home to me, were those of the St. Simonian school in France. In 1829 and 1830 I became acquainted with some of their writings. They were then only in the earlier stages of their speculations. They had not yet dressed out their philosophy as a religion, nor had they organized their scheme of Socialism. They were just beginning to question the principle of hereditary property. I was by no means prepared to go with them even this length; but I was greatly struck with the connected view which they for the first time presented to me, of the natural order of human progress; and especially with their division of all history into organic periods and critical periods.

We all look for happiness, but without knowing where to find it: like drunkards who look for their house, knowing dimly that they have one.

What a noble privilege is it of human reason to attain the knowledge of the supreme Being; and, from the visible works of nature, be enabled to infer so sublime a principle as its supreme Creator? But turn the reverse of the medal. Survey most nations and most ages. Examine the religious principles, which have, in fact, prevailed in the world. You will scarcely be persuaded, that they are any thing but sick men's dreams: Or perhaps will regard them more as the playsome whimsies of monkies in human shape, than the serious, positive, dogmatical asseverations of a being, who dignifies himself with the name of rational.

Logic has borrowed, perhaps, the rules of geometry, without comprehending their force... it does not thence follow that they have entered into the spirit of geometry, and I should be greatly averse... to placing them on a level with that science that teaches the true method of directing reason.

Human beings have faculties more elevated than the animal appetites, and when once made conscious of them, do not regard anything as happiness which does not include their gratification. I do not, indeed, consider the Epicureans to have been by any means faultless in drawing out their scheme of consequences from the utilitarian principle. To do this in any sufficient manner, many Stoic, as well as Christian elements require to be included. But there is no known Epicurean theory of life which does not assign to the pleasures of the intellect, of the feelings and imagination, and of the moral sentiments, a much higher value as pleasures than to those of mere sensation.

The sick individual finds himself at home with all other similarly sick individuals. The whole culture is geared to this kind of pathology. The result is that the average individual does not experience the separateness and isolation the fully schizophrenic person feels. He feels at ease among those who suffer from the same deformation; in fact, it is the fully sane person who feels isolated in the insane society - and he may suffer so much from the incapacity to communicate that it is he who may become psychotic. In the context of this study the crucial question is whether the hypothesis of a quasi-autistic or of low-grade schizophrenic disturbance would help us to explain some of the violence spreading today.

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

Conquered Greece took captive her savage conqueror and brought her arts into rustic Latium.

A gifted humanity can only produce skeptics, never saints.

As a philosopher, if I were speaking to a purely philosophic audience I should say that I ought to describe myself as an Agnostic, because I do not think that there is a conclusive argument by which one prove that there is not a God. On the other hand, if I am to convey the right impression to the ordinary man in the street I think that I ought to say that I am an Atheist, because, when I say that I cannot prove that there is not a God, I ought to add equally that I cannot prove that there are not the Homeric gods.

It is the dissimilarities and inequalities among men which give rise to the notion of honor; as such differences become less, it grows feeble; and when they disappear, it will vanish too.

It is now time for us to pay a decent, a rational, a manly reverence to our ancestors, not by superstitiously adhering to what they, in other circumstances, did, but by doing what they, in our circumstances, would have done.

Communism differs from all previous movements in that it overturns the basis of all earlier relations of production and intercourse, and for the first time consciously treats all natural premises as the creatures of hitherto existing men, strips them of their natural character and subjugates them to the power of the united individuals. Its organisation is, therefore, essentially economic, the material production of the conditions of this unity; it turns existing conditions into conditions of unity. The reality, which communism is creating, is precisely the true basis for rendering it impossible that anything should exist independently of individuals, insofar as reality is only a product of the preceding intercourse of individuals themselves.

The life, the fortune, and the happiness of every one of us, and, more or less, of those who are connected with us, do depend upon our knowing something of the rules of a game infinitely more difficult and complicated than chess. It is a game which has been played for untold ages, every man and woman of us being one of the two players in a game of his or her own. The chessboard is the world, the pieces are the phenomena of the universe, the rules of the game are what we call the laws of Nature. The player on the other side is hidden from us. We know that his play is always fair, just, and patient. But also we know, to our cost, that he never overlooks a mistake, or makes the smallest allowance for ignorance. To the man who plays well, the highest stakes are paid, with that sort of overflowing generosity with which the strong shows delight in strength. And one who plays ill is checkmated - without haste, but without remorse.

No man of sense can put himself and his soul under the control of names... You must consider courageously and thoroughly and not accept anything carelessly.

Truth is sought not because it is truth but because it is good.

A life without a holiday is like a long journey without an inn to rest at.

Beware of false prophets, which come to you in sheep's clothing, but inwardly they are ravening wolves.