Constitution,-the apex of all its intelligences and mighty instincts and dumb longings: it is I? William Conqueror's big gifts, and Edward's and Elizabeth's; Oliver's lightning soul, noble as Sinai and the thunders of the Lord: these are mine, I begin to perceive,-to a certain extent. These heroisms have I,-though rather shy of exhibiting them. These; and something withal of the huge beaver-faculty of our Arkwrights, Brindleys; touches too of the phoenix-melodies and sunny heroisms of our Shakspeares, of our Singers, Sages and inspired Thinkers all this is in me, I will hope,-though rather shy of exhibiting it on common occasions.

The long habit of living indisposeth us for dying.

And what can be more divine than the exhalations of the earth, which affect the human soul so as to enable her to predict the future ? And could the hand of time evaporate such a virtue? Do you suppose you are talking of some kind of wine or salted meat ?

The two ways of contemplation are not unlike the two ways of action commonly spoken of by the ancients: the one plain and smooth in the beginning, and in the end impassable; the other rough and troublesome in the entrance, but after a while fair and even. So it is in contemplation: If a man will begin with certainties, he shall end in doubts; but if he will be content to begin with doubts he shall end in certainties.

Art is not, as the metaphysicians say, the manifestation of some mysterious Idea of beauty or God; it is not, as the aesthetical physiologists say, [play or] a game in which one releases surplus energy, ...not the production of pleasing objects, and is above all, not pleasure itself, but it is the means of union among mankind, joining them in the same feelings, and necessary for the life and progress toward the good of the individual and of humanity.

One must be something in order to do something.

We must remove the Decalogue out of sight and heart.

Plato and his objectivistic successors ... preserved the awareness of differences that pragmatism has been invented to deny-the difference between thinking in the laboratory and in philosophy, and consequently the difference between the destination of mankind and its present course.

Who can exhaust a man? Who knows a man's resources?

Man is the only creature who refuses to be what he is.

Time, and reflection, and discussion, have produced their natural effect on minds eminently intelligent and candid. No intermediate shades of opinion are now left. There is no twilight. The light has been divided from the darkness. Two parties are ranged in battle array against each other. There is the standard of monopoly. Here is the standard of free trade; and by the standard of free trade I pledge myself to stand firmly.

Abjection is a methodological conversion, like Cartesian doubt and Husserlian epoche: it establishes the world as a closed system which consciousness regards from without, in the manner of divine understanding.

The use of the intellect in the sciences whose primitive concepts as well as axioms are given by sensuous intuition is only logical, that is, by it we only subordinate cognitions to one another according to their relative universality conformably to the principle of contradiction, phenomena to more general phenomena, and consequences of pure intuition to intuitive axioms. But in pure philosophy, such as metaphysics, in which the use of the intellect in respect to principles is real, that is to say, where the primary concept of things and relations and the very axioms are given originally by the pure intellect itself, and not being intuitions do not enjoy immunity from error, the method precedes the whole science, and whatever is attempted before its precepts are thoroughly discussed and firmly established is looked upon as rashly conceived and to be rejected among vain instances of mental playfulness.

With respect to a true culture and manhood, we are essentially provincial still, not metropolitan, - mere Jonathans. We are provincial, because we do not find at home our standards, - because we do not worship truth, but the reflection of truth, - because we are warped and narrowed by an exclusive devotion to trade and commerce and manufactures and agriculture and the like, which are but means, and not the end.

Why does God afflict the best of men with ill-health, or sorrow, or other troubles? Because in the army the most hazardous services are assigned to the bravest soldiers: a general sends his choicest troops to attack the enemy in a midnight ambuscade, to reconnoitre his line of march, or to drive the hostile garrisons from their strong places. No one of these men says as he begins his march, " The general has dealt hardly with me," but "He has judged well of me."

Listen intently to a voice singing without words. It may charm you into crying, force you to dance, fill you with rage, or make you jump for joy. You can't tell where the music ends and the emotions begin, for the whole thing is a kind of music-the voice playing on your nerves as the breath plays on a flute. All experience is just that, except that its music has many more dimensions than sound. It vibrates in the dimensions of sight, touch, taste, and smell, and in the intellectual dimension of symbols and words-all evoking and playing upon each other.

"What is a thing?" is historical, because every report of the past, that is of the preliminaries to the question about the thing, is concerned with something static. This kind of historical reporting is an explicit shutting down of history, whereas it is, after all, a happening. We question historically if we ask what is still happening even if it seems to be past. We ask what is still happening and whether we remain equal to this happening so that it can really develop.

Unlike previous environmental changes, the electric media constitutes a total and near-instanteous transformation of culture, values and attitudes.

Strong as it looks at the outset, State-agency perpetually disappoints every one. Puny as are its first stages, private efforts daily achieve results that astound the world.

He blamed as severely what he thought a bad action, when the motive was a feeling of duty, as if the agents had been consciously evil doers. He would not have accepted as a plea in mitigation for inquisitors, that they sincerely believed burning heretics to be an obligation of conscience. But though he did not allow honesty of purpose to soften his disapprobation of actions, it had its full effect on his estimation of characters. No one prized conscientiousness and rectitude of intention more highly, or was more incapable of valuing any person in whom he did not feel assurance of it.

Take a book, the poorest one written, but read it with the passion that it is the only book you will read-ultimately you will read everything out of it, that is, as much as there was in yourself, and you could never get more out of reading, even if you read the best of books.

If there is something more excellent than the truth, then that is God; if not, then truth itself is God.

Natural justice is a symbol or expression of usefulness, to prevent one person from harming or being harmed by another.

The third of this kind of principles is : matter neither originates nor perishes; all the changes in the world concern form only ; a postulate which on the recommendation of common sense has spread through all philosophical schools, not because it is to be taken as having been found so, or as having been demonstrated by arguments a priori, but because if we were to admit that matter itself is fleeting and transitory, nothing at all that is stable and lasting would be left any longer to serve for the explication of phenomena according to universal and perpetual laws, and hence nothing at all would be left for the exercise of the intellect.

Revolution is like the daughters of Pelias: it cuts humanity to pieces in order to rejuvenate it.

Prejudice is an opinion without judgement.

The point I wish to make is that I became aware that we discipline our minds to see only certain aspects of the world; life is complicated, and we need all our wits about us to deal with its complexities. There would be no great point in having second sight or thaumaturgic powers for most of us. But it is worth observing that they can generally be developed where needed.

I regard Peter as one of the great moralists, because I suspect that more than anyone he has helped to change the attitudes of very many people to the sufferings of animals. Peter is a utilitarian in normative ethics, and a humane attitude to animals is a natural corollary of utilitarianism. Utilitarian concern for animals goes back to Bentham, who, presumably alluding to the Kantians, said that the question was not whether animals can reason, but whether they can suffer.

After World War II, we hoped the world might be united for the sake of peacemaking. Now the world is being "globalized" for the sake of trade and the so-called free market - for the sake, that is, of plundering the world for cheap labor, cheap energy, and cheap materials. How nations, let alone regions and communities, are to shape and protect themselves within this "global economy" is far from clear.

There is perhaps nothing more interesting than to listen to a superior man talk of what he does not know. He advances slowly, and scarcely puts his foot down without knowing if the ground is solid; he looks for plausible analogies; he tries to attach his ideas to higher and incontestable principles; he always has the tone of looking, never that of teaching; and it often happens that, even if he is mistaken, he leaves a great enough idea of his mental honesty.

What is the purpose of houses? It is to protect us from the wind and cold of winter, the heat and rain of summer, and to keep out robbers and thieves. Once these ends have been secured, that is all. Whatever does not contribute to these ends should be eliminated.

Not only does democracy make every man forget his ancestors, but also clouds their view of their descendants and isolates them from their contemporaries. Each man is for ever thrown back on himself alone, and there is danger that he may be shut up in the solitude of his own heart.

It is better to lose health like a spendthrift than to waste it like a miser. It is better to live and be done with it, than to die daily in the sick-room.

The wave of the future is coming and there is no fighting it.

The absolute idea is the subject in its final form, thought. The otherness and negation is the object, being. The absolute idea now has to be interpreted as objective being. Hegel's Logic thus ends where it began, with the category of being. This, however is a different being that can no longer be explained thought he concepts applied in the analysis that opened the Logic. For being now is understood in its notion that is, as a concrete totality wherein all particular forms subsist as the essential distinctions and relations of on comprehensive principle. Thus comprehended, being is nature, and dialectical thought passes on to the Philosophy of Nature.

Big industry, and the limitless expansion of production which it makes possible, bring within the range of feasibility a social order in which so much is produced that every member of society will be in a position to exercise and develop all his powers and faculties in complete freedom. It thus appears that the very qualities of big industry which, in our present-day society, produce misery and crises are those which, in a different form of society, will abolish this misery and these catastrophic depressions.We see with the greatest clarity: (i) That all these evils are from now on to be ascribed solely to a social order which no longer corresponds to the requirements of the real situation; and (ii) That it is possible, through a new social order, to do away with these evils altogether.

In the Ancient Period of Science, Technical Terms were formed in three different ways:-by appropriating common words and fixing their meaning;-by constructing terms containing a description;-by constructing terms containing reference to a theory.

Even to have come forth is something, since I see that being able to conquer is placed in the hands of fate. However, there was in me, whatever I was able to do, that which no future century will deny to be mine, that which a victor could have for his own: Not to have feared to die, not to have yielded to any equal in firmness of nature, and to have preferred a courageous death to a noncombatant life.

Skepticism, like chastity, should not be relinquished too readily.

There is no connection between the elements in an electric world, which is equivalent to being surrounded by the human unconscious.

All for ourselves, and nothing for other people, seems, in every age of the world, to have been the vile maxim of the masters of mankind.

As for life, it is a battle and a sojourning in a strange land; but the fame that comes after is oblivion.

Everything is the work of imagination, and... all the faculties of the soul can be correctly reduced to pure imagination...

The light will not shame you, if it shows you your own ugliness, and that ugliness so offends you that you perceive the beauty of the light.

An individual who finds that he enjoys seeing others in positions of lesser liberty understands that he has no claim whatever to this enjoyment.

I am quite at a loss about the nailboys remaining with mr Stewart. they have long been a dead expence instead of profit to me. in truth they require a vigour of discipline to make them do reasonable work, to which he cannot bring himself. on the whole I think it will be best for them also to be removed to mr Lilly's control.

Phenomenology is not a philosophy; it is a philosophical method, a tool. It is like an adjustable spanner that can be used for dismantling a refrigerator or a car, or used for hammering in nails, or even for knocking somebody out.