Are designations congruent with things? Is language the adequate expression of all realities? It is only by means of forgetfulness that man can ever reach the point of fancying himself to possess a "truth" of the grade just indicated. If he will not be satisfied with truth in the form of tautology, that is to say, if he will not be content with empty husks, then he will always exchange truths for illusions.

Felicity is a continual progress of the desire from one object to another, the attaining of the former being still but the way to the latter.The cause whereof is that the object of man's desire is not to enjoy once only, and for one instant of time, but to assure forever the way of his future desire. And therefore the voluntary actions and inclinations of all men tend not only to the procuring, but also to the assuring of a contented life, and differ only in the way, which ariseth partly from the diversity of passions in diverse men, and partly from the difference of the knowledge or opinion each one has of the causes which produce the effect desired.

Tis a good word and a profitable desire, but withal absurd; for to make the handle bigger than the hand, the cubic longer than the arm, and to hope to stride further than our legs can reach, is both impossible and monstrous; or that man should rise above himself and humanity; for he cannot see but with his eyes, nor seize but with his hold. He shall be exalted, if God will lend him an extraordinary hand; he shall exalt himself, by abandoning and renouncing his own proper means, and by suffering himself to be raised and elevated by means purely celestial. It belongs to our Christian faith, and not to the stoical virtue, to pretend to that divine and miraculous metamorphosis.

For freedom is not acquired by satisfying yourself with what you desire, but by destroying your desire.

If there is anything in the world that can really be called a man's property, it is surely that which is the result of his mental activity.

The jingoes and war speculators are filling the air with the sentimental slogan of hypocritical nationalism, "America for Americans," "America first, last, and all the time."

Nonsense. You are a military man and should know better. If there is one science into which man has probed continuously and successfully, it is that of military technology. No potential weapon would remain unrealized for ten thousand years.

If the people have no faith in their rulers, there is no standing for the state.

The young are really the heirs to a generation of incompetence.

Civil government does by its nature include much that is mechanical, and must be treated accordingly. We term it indeed, in ordinary language, the Machine of Society, and talk of it as the grand working wheel from which all private machines must derive, or to which they must adapt, their movements.

I too am not one to despise myths, and I am far from rejecting those that have the right tendency; indeed I am of the same opinion as you and your admired, or rather the universally admired, Plato. He also often conveyed a serious lesson in his myths.

Figure to yourself the mixture of surprise and delight which has this instant been poured into my mind by the sound of my name, as uttered by you, in the speech just read to me out of the Morning Herald... By one and the same man, not only Parliamentary Reform, but Law Reform advocated. Advocated? and by what man? By one who, in the vulgar sense of profit and loss, has nothing to gain by it... Yes, only from Ireland could such self-sacrifice come; nowhere else: least of all in England, cold, selfish, priest-ridden, lawyer-ridden, lord-ridden, squire-ridden, soldier-ridden England, could any approach to it be found.

Another doctrine repugnant to Civill Society, is that whatsoever a man does against his Conscience, is Sinne; and it dependeth on the presumption of making himself judge of Good and Evill. For a man's Conscience and his Judgement are the same thing, and as the Judgement, so also the Conscience may be erroneous.

The offender never forgives.

The Christian priesthood, finding the doctrines of Christ levelled to every understanding, and too plain to need explanation, saw in the mysticism of Plato, materials with which they might build up an artificial system, which might, from its indistinctness, admit everlasting controversy, give employment for their order, and introduce it to profit, power and pre-eminence. The doctrines which flowed from the lips of Jesus himself are within the comprehension of a child ; but thousands of volumes have not yet explained the Platonisms engrafted on them; and for this obvious reason, that nonsense can never be explained.

Men, I say, never did believe idle songs, never risked their soul's life on allegories: men in all times, especially in early earnest times, have had an instinct for detecting quacks, for detesting quacks.

Learning proceeds until death and only then does it stop. ... Its purpose cannot be given up for even a moment. To pursue it is to be human, to give it up to be a beast.

"Milton was right," said my Teacher. "The choice of every lost soul can be expressed in the words 'Better to reign in Hell than to serve in Heaven.' There is always something they insist on keeping even at the price of misery."

There is another ground of hope that must not be omitted. Let men but think over their infinite expenditure of understanding, time, and means on matters and pursuits of far less use and value; whereof, if but a small part were directed to sound and solid studies, there is no difficulty that might not be overcome.

To be without some of the things you want is an indispensable part of happiness.

For what avail the plough or sail, Or land or life, if freedom fail?

We have seen that language is something precious because it allows us to express ourselves; but it is fatal when one allows oneself to be completely led astray by it, because then it prevents one from expressing oneself. Language is the source of the prejudices and haste which Descartes thought of as the sources of error.

The state is primarily an organization for killing foreigners.

Final causes or intentions are the torment of modern philosophy, which neglects nothing to get rid of them. From this, among other things, comes its great axiom: nature creates only individuals. Indeed, since all classification supposes order, this philosophy has denied classes to deny order. In order to establish this marvellous reasoning, it fixes its suspicious eyes on the differences between beings to dispense itself from turning them to their similarities. It does not want to recognize that nuances between classes and individuals constitute another order, and that diversity in resemblance supposes intention more visibly than mere resemblance.

It is difficult, if not impossible, to define the limit of our reasonable desires in respect of possessions.

Although the Law of Reason is common, the majority of people live as though they had an understanding of their own.

But such a straight identification of religion with any and every form of happiness leaves the essential peculiarity of religious happiness out. The more commonplace happinesses which we get are 'reliefs,' occasioned by our momentary escapes from evils either experienced or threatened. But in its most characteristic embodiments, religious happiness is no mere feeling of escape. It cares no longer to escape. It consents to the evil outwardly as a form of sacrifice - inwardly it knows it to be permanently overcome. ... In the Louvre there is a picture, by Guido Reni, of St. Michael with his foot on Satan's neck. The richness of the picture is in large part due to the fiend's figure being there. The richness of its allegorical meaning also is due to his being there - that is, the world is all the richer for having a devil in it, so long as we keep our foot upon his neck.

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.

Self-knowledge - the bitterest knowledge of all and also the kind we cultivate least: what is the use of catching ourselves out, morning to night, in the act of illusion, pitilessly tracing each act back to its root, and losing case after case before our own tribunal?

An atheist is just somebody who feels about Yahweh the way any decent Christian feels about Thor or Baal or the golden calf. As has been said before, we are all atheists about most of the gods that humanity has ever believed in. Some of us just go one god further.

We are not that we are, nor do we treat or esteem each other for such, but for that we are capable of being.

Seek after the good, and with much toil shall ye find it; the evil turns up of itself without your seeking it.

I think all the great religions of the world - Buddhism, Hinduism, Christianity, Islam, and Communism - both untrue and harmful. It is evident as a matter of logic that, since they disagree, not more than one of them can be true. With very few exception, the religions which a man accepts is that of the community in which he lives, which makes it obvious that the influence of environment is what has led him to accept the religion in question.

In every rebellion is to be found the metaphysical demand for unity, the impossibility of capturing it, and the construction of a substitute universe.

The philosophy of the soul of my people appears to me as an expression of an inward tragedy analogous to the tragedy of the soul of Don Quixote, as the expression of conflict between what the world is as scientific reason shows it to be and what we wish that it might be, as our religious faith affirms it to be. And in this philosophy is to be found the explanation of what is usually said about us - namely, that we are fundamentally irreducible to Kultur - or in other words, that we refuse to submit to it. No, Don Quixote does not resign himself either to the world, or to science or logic, or to art or esthetics, or to morality or ethics.

The progressive world is necessarily divided into two classes - those who take the best of what there is and enjoy it - those who wish for something better and try to create it. Without these two classes the world would be badly off. They are the very conditions of progress, both the one and the other. Were there none who were discontented with what they have, the world would never reach anything better.

It seems to me that I may be living too long. Indeed: my nearest relations have all died, and so have some of my best friends, and even some of my best pupils. However, I do not have a reason to complain. I am grateful and happy to be alive, and still be able to continue with my work, if only just. My work seems to me more important than ever.

Facts are the materials of science, but all Facts involve Ideas. Since, in observing Facts, we cannot exclude Ideas, we must, for the purposes of science, take care that the Ideas are clear and rigorously applied.

Error is the price we pay for progress.

We should be offended when children are denied a proper education. We should be offended when children are told they will spend eternity in hell. We should be offended when medical science, for example stem-cell research, is compromised by the bigoted opinions of powerful and above all well-financed ignoramuses. We should be offended when voodoo, of all kinds, is given equal weight to science. We should be offended by hymen reconstruction surgery. We should be offended by 'female circumcision', euphemism for genital mutilation. We should be offended by stoning.

In 'voluntary' motions, Sensations produce Actions, and the connexion is made by means of Ideas: in 'reflected' motions, the connexion neither seems to be nor is made by means of Ideas: in 'instinctive' motions, the connexion is such as requires Ideas, but we cannot believe the Ideas to exist.

Now learn a parable of the fig tree; When her branch is yet tender, and putteth forth leaves, ye know that summer is near: So ye in like manner, when ye shall see these things come to pass, know that it is nigh, even at the doors. Verily I say unto you, that this generation shall not pass, till all these things be done. Heaven and earth shall pass away: but my words shall not pass away. But of that day and that hour knoweth no man, no, not the angels which are in heaven, neither the Son, but the Father. Take ye heed, watch and pray: for ye know not when the time is. For the Son of Man is as a man taking a far journey, who left his house, and gave authority to his servants, and to every man his work, and commanded the porter to watch. Watch ye therefore: for ye know not when the master of the house cometh, at even, or at midnight, or at the cockcrowing, or in the morning: Lest coming suddenly he find you sleeping. And what I say unto you I say unto all, Watch.

Above and before all things, worship GOD!

If the sensation that precedes the present by half a second were still immediately before me, then on the same principle, the sensation preceding that would be immediately present, and so on ad infinitum. Now, since there is a time [period], say a year, at the end of which an idea is no longer ipso facto present, it follows that this is true of any finite interval, however short.

Instead of enabling humans to improve their lot, science degrades the natural environment in which humans must live. Instead of enabling death to be overcome, it produces ever more powerful technologies of mass destruction. None of this is the fault of science; what it shows is that science is not sorcery. The growth of knowledge enlarges what humans can do. It cannot reprieve them from being what they are.

A man who belongs to some communist or revolutionary society wills certain concrete ends, which imply the will to freedom, and that freedom is willed in community. We will freedom for freedom's sake, and in and through the particular circumstances. And in thus willing freedom, we discover that it depends entirely upon the freedom of others and that the freedom of others depends upon our own.