The confession of evil works is the first beginning of good works.

If, as I maintain and firmly believe, there is no objective definition of intelligence, and what we call intelligence is only a creation of cultural fashion and subjective prejudice, what the devil is it we test when we make use of an intelligence test?

The impulse to take life strivingly is indestructible in the race.

To understand political power aright, and derive from it its original, we must consider what estate all men are naturally in, and that is, a state of perfect freedom to order their actions, and dispose of their possessions and persons as they think fit, within the bounds of the law of Nature, without asking leave or depending upon the will of any other man.

The march, as ever, is toward the future, and he who marches is getting there, even though he march walking backwards. And who knows if that is not the better way!...

Tis from the resemblance of the external actions of animals to those we ourselves perform, that we judge their internal likewise to resemble ours; and the same principle of reasoning, carry'd one step farther, will make us conclude that since our internal actions resemble each other, the causes, from which they are deriv'd, must also be resembling.

If reason is both transcendent and immanent, then philosophy, as culture-bound reflection and argument about eternal questions, is both in time and eternity. We don't have an Archimedean point; we always speak the language of a time and place; but the rightness and wrongness of what we say is not just for a time and a place.

If good music has charms to soothe the savage breast, bad music has no less powerful spells for filling the mildest breast with rage, the happiest with horror and disgust. Oh, those mammy songs, those love longings, those loud hilarities! How was it possible that human emotions intrinsically decent could be so ignobly parodied.

I too have a growing inner certainty that there is a deposit of pure gold in me which ought to be passed on. The trouble is that I am more and more convinced by my experience and observation of my contemporaries that there is no one to receive it.

Predicting the future is a hopeless, thankless task, with ridicule to begin with and, all too often, scorn to end with.

The unbought grace of life, the cheap defence of nations, the nurse of manly sentiment and heroic enterprise, is gone!

Why in the world shouldn't they have regarded with awe and reverence that act by which the human race is perpetuated. Not every religion has to have St. Augustine's attitude to sex. Why even in our culture marriages are celebrated in a church, everyone present knows what is going to happen that night, but that doesn't prevent it being a religious ceremony.

It seems clear to me that marriage ought to be constituted by children, and relations not involving children ought to be ignored by the law and treated as indifferent by public opinion. It is only through children that relations cease to be a purely private matter.

Glorious is the risk! - καλος γαρ ο κινδυνος, glorious is the risk that we are able to run of our souls never dying ... Faced with this risk, I am presented with arguments designed to eliminate it, arguments demonstrating the absurdity of the belief in the immortality of the soul; but these arguments fail to make any impression on me, for they are reasons and nothing more than reasons, and it is not with reasons that the heart is appeased. I do not want to die - no; I neither want to die nor do I want to want to die; I want to live for ever and ever and ever. I want this "I" to live - this poor "I" that I am and that I feel myself to be here and now, and therefore the problem of the duration of my soul, of my own soul, tortures me.

The first authentic record on this subject (alchemy) is an edict of Diocletian, about 300 years after Christ, ordering a diligent search to be made in Egypt for all the ancient books which treated of the art of making gold and silver, that they might be consigned to the flames. This edict necessarily presumes a certain antiquity to the pursuit; and fabulous history has recorded Solomon, Pythagoras, and Hermes among its distinguished votaries.

In the 'Induction of Causes' the principal maxim is, that we must be careful to possess, and to apply, with perfect clearness, the Fundamental Idea on which the Induction depends. The Induction of Substance, of Force, of Polarity, go beyond mere laws of phenomena, and may be considered as the Induction cf Causes. The Cause of certain phenomena being inferred, we are led to inquire into the Cause of this Cause, which inquiry must be conducted in the same manner as the previous one; and thus we have the Induction of Ulterior Causes.

Dumb creatures have not human feelings, but have certain impulses which resemble them: for if it were not so, if they could feel love and hate, they would likewise be capable of friendship and enmity, of disagreement and agreement. Some traces of these qualities exist even in them, though properly all of them, whether good or bad, belong to the human breast alone.

He who permits himself to tell a lie once, finds it much easier to do it a second and third time, till at length it becomes habitual; he tells lies without attending to it, and truths without the world's believing him. This falsehood of tongue leads to that of the heart, and in time depraves all its good dispositions.

It is often asserted that discussion is only possible between people who have a common language and accept common basic assumptions. I think that this is a mistake. All that is needed is a readiness to learn from one's partner in the discussion, which includes a genuine wish to understand what he intends to say. If this readiness is there, the discussion will be the more fruitful the more the partner's backgrounds differ.

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.

My religious reading has long been confined to the moral branch of religion, which is the same in all religions; while in that branch which consists of dogmas, all differ.

Fame and tranquility can never be bedfellows.

Challenge, and not desire, lies at the heart of seduction.

If thou shalt aspire after the glorious acts of men, thy working shall be accompanied with compunction and strife, and thy remembrance followed with distaste and upbraidings; and justly doth it come to pass towards thee, O man, that since thou, which art God's work, doest him no reason in yielding him well-pleasing service, even thine own works also should reward thee with the like fruit of bitterness.

A utopia of judicial reticence: take away life, but prevent the patient from feeling it; deprive the prisoner of all rights, but do not inflict pain; impose penalties free of all pain. Recourse to psycho-pharmacology and to various physiological 'disconnectors', even if it is temporary, is a logical consequence of this 'non-corporal' penalty.

We cannot observe external things without some degree of Thought; nor can we reflect upon our Thoughts, without being influenced in the course of our reflection by the Things which we have observed.

Life's short span forbids us to enter on far reaching hopes.

The guillotine takes life almost without touching the body, just as prison deprives of liberty or a fine reduces wealth. It is intended to apply the law not so to a real body capable of feeling pain as to a juridical subject, the possessor, among other rights, of the right to exist it had to have the abstraction of the law itself.

The word of man is the most durable of all material.

The Apostle says: I make up in my flesh what is lacking to the sufferings of Christ (Col. 1:24). I make up, he tells us, not what is lacking to my sufferings, but what is lacking to the sufferings of Christ; not in Christ flesh, but in mine. not in Christ's flesh, but in mine. Christ is still suffering, not in His own flesh which He took with Him into heaven, but in my flesh, which is still suffering on earth.

It is told that those who first brought out the irrationals from concealment into the open perished in shipwreck, to a man. For the unutterable and the formless must needs be concealed. And those who uncovered and touched this image of life were instantaneously destroyed and shall remain forever exposed to the play of the eternal waves.

A person might fairly doubt also what in the world they mean by the absolute - this that or the other, since, as they would themselves allow, the account of the humanity is one and the same in the absolute man, and in any individual man: for so far as the individual and the absolute man are both man, they will not differ at all: and if so, then the essential good and any particular good will not differ, in so far as both are good. Nor will it do to say that the eternity of the absolute good makes it to be more good; for a white thing which has lasted white ever so long, is no whiter than that which only lasts for a day.

And what he fears he cannot make attractive with his touch he abandons.

He has now a second far greater success to gain: to seek out his real superiors, whom not the Tailor but the Almighty God has made superior to him, and see a little what he will do with these! Rebel against these also? Pass by with minatory eagle-glance, with calm-sniffing mockery, or even without any mockery or sniff, when these present themselves? The lion-hearted will never dream of such a thing. Forever far be it from him! His minatory eagle-glance will veil itself in softness of the dove: his lion- heart will become a lamb's; all is just indignation changed into just reverence, dissolved in blessed floods of noble humble love, how much heavenlier than any pride, nay, if you will, how much prouder!

The authority of science ... promotes and encourages the activity of observing, comparing, measuring and ordering the physical characteristics of human bodies.... Cartesian epistemology and classical ideals produced forms of rationality, scientificity and objectivity that, though efficacious in the quest for truth and knowledge, prohibited the intelligibility and legitimacy of black equality.... In fact, to "think" such an idea was to be deemed irrational, barbaric or mad.

As long as Man continues to be the ruthless destroyer of lower living beings, he will never know health or peace. For as long as men massacre animals, they will kill each other. Indeed, he who sows the seed of murder and pain cannot reap joy and love.

And how does the God's existence emerge from the proof? Does it follow straightway, without any breach of continuity? Or have we not here an analogy to the behavior of the little Cartesian dolls? As soon as I let go of the doll it stands on its head. As soon as I let it go, I must therefore let it go. So also with the proof. As long as I keep my hold on the proof, i.e., continue to demonstrate, the existence does not come out, if for no other reason than that I am engaged in proving it; but when I let the proof go, the existence is there. But this act of letting go is surely also something; it is indeed a contribution of mine. Must not this also be taken into the account, this little moment, brief as it may be – it need not be long, for it is a leap. However brief this moment, if only an instantaneous now, this "now" must be included in the reckoning.

This is precisely what is decisive in Nietzsche's conception of art, that he sees it in its essential entirety in terms of the artist; this he does consciously and in explicit opposition to that conception of art which represents it in terms of those who "enjoy" and "experience" it.That is a guiding principle of Nietzsche's teaching on art: art must be grasped in terms of creators and producers, not recipients. Nietzsche expresses it unequivocally in the following words (WM, 811): "Our aesthetics heretofore has been a woman's aesthetics, inasmuch as only the recipients of art have formulated their experiences of 'what is beautiful.' In all philosophy to date the artist is missing." Philosophy of art means "aesthetics" for Nietzsche too-but masculine aesthetics, not feminine aesthetics. The question of art is the question of the artist as the productive, creative one; his experiences of what is beautiful must provide the standard.

Disneyland exists in order to hide that it is the "real" country, all of "real" America that is Disneyland (a bit like prisons are there to hide that it is the social in its entirety, in its banal omnipresence, that is carceral). Disneyland is presented as imaginary in order to make us believe that the rest is real.

If people should ever start to do only what is necessary millions would die of hunger.

... our descendants may recognize that we are the sociopathic emotional primitives in the grip of an affective psychosis. Jealousy, envy, resentment, ridicule, hate, anger, disgust, spite, contempt, schadenfreude and a whole gamut of nameless but mean-spirited states we undergo each day are a toxic legacy of our Darwinian past. More commonly, perhaps, our genetic make-up ensures we simply feel indifference to the plight of all but a handful of significant others in our lives. Right now, for instance, one knows dimly at some level that there is frightful and preventable suffering in the world. Yet most of us feel no overpowering moral urgency to do anything about it.

It is not in a person's nature to desire what he already has. Desire is a tendency, the start of a movement toward something, toward a point from which one is absent. If, at the very outset, this movement doubles back on itself toward its point of departure, a person turns round and round like a squirrel in a cage or a prisoner in a condemned cell. Constant turning soon produces revulsion. All workers, especially though not exclusively those who work under inhumane conditions, are easily the victims of revulsion, exhaustion and disgust and the strongest are often the worst affected.

Old and young, we are all on our last cruise.

Can a mortal ask questions which God finds unanswerable? Quite easily, I should think. All nonsense questions are unanswerable. How many hours are there in a mile? Is yellow square or round? Probably half the questions we ask - half our great theological and metaphysical problems - are like that.

It is a royal privilege to do good and be ill spoken of.

In fact, when a nation has become free, it is extremely difficult to persuade them that their freedom is only to be preserved by perpetual and minute jealousy. They do not observe that there is a constant, perhaps an unconscious, effort on the part of their governors to diminish, and so ultimately to destroy, that freedom.

Thus proletarian violence has become an essential factor in Marxism. Let us add once more that, if properly conducted, it will have the result of suppressing parliamentary socialism, which will no longer be able to pose as the leader of the working classes and as the guardian of order.

I think of so many people who are no more, and I pity them. Yet they are not so much to be pitied, for they have solved every problem, beginning with the problem of death.