The vicomte was a nice-looking young man with soft features and polished manners, who evidently considered himself a celebrity but out of politeness modestly placed himself at the disposal of the circle in which he found himself. Anna Pávlovna was obviously serving him up as a treat to her guests. As a clever maître d'hôtel serves up as a specially choice delicacy a piece of meat that no one who had seen it in the kitchen would have cared to eat, so Anna Pávlovna served up to her guests, first the vicomte and then the abbé, as peculiarly choice morsels. The group about Mortemart immediately began discussing the murder of the Duc d'Enghien. The vicomte said that the Duc d'Enghien had perished by his own magnanimity, and that there were particular reasons for Buonaparte's hatred of him.

To abjure the notion of the "truly human" is to abjure the attempt to divinize the self as a replacement for a divinized world.

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.

It is reconciled in policy; and politics ought to be adjusted, not to human reasonings, but to human nature; of which the reason is but a part; and by no means the greatest part.

In its mad passion for power, the Communist State even sought to strengthen and deepen the very ideas and conceptions which the Revolution had come to destroy. It supported and encouraged all the worst antisocial qualities and systematically destroyed the already awakened conception of the new revolutionary values.The sense of justice and equality, the love of liberty and of human brotherhood - these fundamentals of the real regeneration of society - the Communist State suppressed to the point of extermination. Man's instinctive sense of equity was branded as weak sentimentality; human dignity and liberty became a bourgeois superstition; the sanctity of life, which is the very essence of social reconstruction, was condemned as unrevolutionary, almost counter-revolutionary. This fearful perversion of fundamental values bore within itself the seed of destruction.

Government was intended to suppress injustice, but its effect has been to embody and perpetuate it.

Remember, then, that scientific thought is the guide of action; that the truth which it arrives at is not that which we can ideally contemplate without error, but that which we may act upon without fear; and you cannot fail to see that scientific thought is not an accompaniment or condition of human progress, but human progress itself. And for this reason the question what its characters are... is the question of all questions for the human race.

Survive in such a way that you avoid limiting others who are also trying to survive. We all live in limited systems. This is the core of ethics.

Either be silent or say something better than silence.

The pleasures of self-approbation, together with the right cultivation of all our pleasures, require individual independence. Without independence men cannot become either wise, or useful, or happy.

He who seeks freedom for anything but freedom's self is made to be a slave.

Instead of funding issues of paper on the hypothecation of specific redeeming taxes (the only method of anticipating, in a time of war, the resources of times of peace, tested by the experience of nations), we are trusting to tricks of jugglers on the cards, to the illusions of banking schemes for the resources of the war, and for the cure of colic to inflations of more wind.

In Walt Whitman democracy is carried into psychology and morals. The various sights, moods, and emotions are given each one vote; they are declared to be all free and equal, and the innumerable commonplace moments of life are suffered to speak like the others. Those moments formerly reputed great are not excluded, but they are made to march in the ranks with their companions-plain foot-soldiers and servants of the hour.

To be an intellectual really means to speak a truth that allows suffering to speak. That is, it creates a vision of the world that puts into the limelight the social misery that is usually hidden or concealed by the dominant viewpoints of a society. "Intellectual" in that sense simply means those who are willing to reflect critically upon themselves as well as upon the larger society and to ascertain whether there is some possibility of amelioration and betterment.

No circumstance is ever so desperate that one cannot nurture some spark of hope.

That science is incapable of solving in its own way those fundamental questions is no sufficient reason for slighting them.

Jean Paul calls the most important night of his life the one when he discovered there was no difference between dying the next day or in thirty years. A revelation as significant as it is futile; if we occasionally manage to grasp its cogency, we resist on the other hand drawing its consequences, in immediacy the difference in question seeming to each of us somehow irreducible, even absolute: to exist is to prove that we have not understood to what point it is all one and the same thing to die now or no matter when.

But, if it will help ease your irritated souls, please know, dearly departed, that you have ruined our lives.

One day, we shall stand up and our backsides will remain attached to our seats.

What would become of the rich, if not for the poor? What would become of these idle, parasitic ladies, who squander more in a week than their victims earn in a year, if not for the eighty million wage-workers? Equality, who ever heard of such a thing?

It is peculiar to "ressentiment criticism" that it does not seriously desire that its demands be fulfilled. It does not want to cure the evil. The evil is merely the pretext for the criticism.

If it's really true, that the museum at Liberty University has dinosaur fossils which are labelled as being 3000 years old, then that is an educational disgrace. It is debauching the whole idea of a university, and I would strongly encourage any members of Liberty University who may be here...to leave and go to a proper university.

Since love grows within you, so beauty grows. For love is the beauty of the soul.

The end of history is, alas, also the end of the dustbins of history. There are no longer any dustbins for disposing of old ideologies, old regimes, old values. Where are we going to throw Marxism, which actually invented the dustbins of history? (Yet there is some justice here since the very people who invented them have fallen in.) Conclusion: if there are no more dustbins of history, this is because History itself has become a dustbin. It has become its own dustbin, just as the planet itself is becoming its own dustbin.

Disturbances in society are never more fearful than when those who are stirring up the trouble can use the pretext of religion to mask their true designs.

Look upon yourself as more powerful than they give you out for, and you have more power; look upon yourself as more, and you have more.

The Cry within me is a call to arms. It shouts: "I, the Cry, am the Lord your God! I am not an asylum. I am not hope and a home. I am not the Father nor the Son nor the Holy Ghost. I am your General! "You are not my slave, nor a plaything in my hands. You are not my friend, you are not my child. You are my comrade-in-arms! "Hold courageously the passes which I entrusted to you; do not betray them. You are in duty bound, and you may act heroically by remaining at your own battle station. "Love danger. What is most difficult? That is what I want! Which road should you take? The most craggy ascent! It is the one I also take: follow me!

After all, why should ordinary people want to contemplate the End, especially when we see the condition of those who do?

We ought neither to fasten our ship to one small anchor nor our life to a single hope.

To SEE and accept the boundaries of the human mind without vain rebellion, and in these severe limitations to work ceaselessly without protest - this is where man's first duty lies.

Heaven and Hell suppose two distinct species of men, the good and the bad; but the greatest part of mankind float betwixt vice and virtue. -- Were one to go round the world with an intention of giving a good supper to the righteous, and a sound drubbing to the wicked, he would frequently be embarrassed in his choice, and would find that the merits and the demerits of most men and women scarcely amount to the value of either.

Maslow explained that, some time in the late thirties, he had been struck by the thought that modern psychology is based on the study of sick people. But since there are more healthy people around than sick people, how can this psychology give a fair idea of the workings of the human mind? It struck him that it might be worthwhile to devote some time to the study of healthy people.

Psychoanalysis will be entirely discredited one of these days, no doubt about it. Which will not keep it from destroying our last vestiges of naivete. After psychoanalysis, we can never again be innocent.

Philosophers get attention only when they appear to be doing something sinister-corrupting the youth, undermining the foundations of civilization, sneering at all we hold dear. The rest of the time everybody assumes that they are hard at work somewhere down in the sub-basement, keeping those foundations in good repair. Nobody much cares what brand of intellectual duct tape is being used.

Days of absence,

sad and dreary, 

Clothed in sorrow's dark array,

Days of absence, I am weary: She I love is far away.

I don't feel that it is necessary to know exactly what I am. The main interest in life and work is to become someone else that you were not in the beginning. If you knew when you began a book what you would say at the end, do you think that you would have the courage to write it? What is true for writing and for a love relationship is true also for life. The game is worthwhile insofar as we don't know what will be the end. My field is the history of thought. Man is a thinking being.

In no other country in the world is the love of property keener or more alert than in the United States, and nowhere else does the majority display less inclination toward doctrines which in any way threaten the way property is owned.

We are not yet speaking about equality if we have not yet spoken about equal grievability, or the equal attribution of grievability. Grievability is a defining feature of equality. Those whose grievability is not assumed are those who suffer inequality-unequal value.

September 11, 2001, was just another day for most of the world's desperately poor people, so presumably close to 30,000 children under five died from these causes on that day-about ten times the number of victims of the terrorist attacks. The publication of these figures did not lead to an avalanche of money for UNICEF or other aid agencies helping to reduce infant mortality. In the year 2000 Americans made private donations for foreign aid of all kinds totaling about $4 per person in extreme poverty, or roughly $20 per family. New Yorkers who were living in lower Manhattan on September 11, 2001, whether wealthy or not, were able to receive an average of $5,300 per family. The distance between these amounts encapsulates the way in which, for many people, the circle of concern for others stops at the boundaries of their own country-if it extends even that far.

One might call habit a moral friction: something that prevents the mind from gliding over things but connects it with them and makes it hard for it to free itself from them.

Good bye, proud world! I'm going home; Thou art not my friend; I am not thine.

In the human reality, all existence that spends itself in procuring the prerequisites of existence is thus an "untrue" and unfree existence. Obviously this reflects the not at all ontological condition of a society based on the proposition that freedom is incompatible with the activity of procuring the necessities of life, that this activity is the "natural" function of a specific class, and that cognition of the truth and true existence imply freedom from the entire dimension of such activity. ... Society still is organized in such a way that procuring the necessities of life constitutes the full-time and life-long occupation of specific social classes, which are therefore unfree and prevented from a human existence. In this sense, the classical proposition according to which truth is incompatible with enslavement by socially necessary labor is still valid.

No one should forget: Eros alone can fulfill life; knowledge, never. Only Eros makes sense; knowledge is empty infinity; - for thoughts, there is always time; life has its time; there is no thought that comes too late; any desire can become a regret.

If a victory is told in detail, one can no longer distinguish it from a defeat.

Darwinist thinkers such as Richard Dawkins and Daniel Dennett are militant opponents of Christianity. Yet their atheism and humanism are versions of Christian concepts. As a defender of Darwinism, Dawkins is committed to the view that humans are like other animal species in being 'gene machines' ruled by the laws of natural selection. He asserts nevertheless that humans, uniquely, can defy these natural laws: 'We, alone on earth, can rebel against the tyranny of the selfish replicators.' In affirming human uniqueness in this way, Dawkins relies on a Christian world-view.

Your Constitution is all sail and no anchor.

The only justification for our concepts and system of concepts is that they serve to represent the complex of our experiences; beyond this they have no legitimacy. I am convinced that the philosophers have had a harmful effect upon the progress of scientific thinking in removing certain fundamental concepts from the domain of empiricism, where they are under our control, to the intangible heights of the a priori. For even if it should appear that the universe of ideas cannot be deduced from experience by logical means, but is, in a sense, a creation of the human mind, without which no science is possible, nevertheless the universe of ideas is just as little independent of the nature of our experience as clothes are of the form of the human body. This is particularly true of our concepts of time and space, which physicists have been obliged by the facts to bring down from the Olympus of the a priori in order to adjust them and put them in a serviceable condition.