I am not asking anyone to accept Christianity if his best reasoning tells him that the weight of the evidence is against it.

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.

Till society is very differently constituted, parents, I fear, will still insist on being obeyed, because they will be obeyed, and constantly endeavour to settle that power on a Divine right, which will not bear the investigation of reason.

What extracts from the Vedas I have read fall on me like the light of a higher and purer luminary, which describes a loftier course through purer stratum. It rises on me like the full moon after the stars have come out, wading through some far stratum in the sky.

A lively and lasting sense of filial duty is more effectually impressed on the mind of a son or daughter by reading King Lear, than by all the dry volumes of ethics, and divinity, that ever were written.

Adversity is sometimes hard upon a man; but for one man who can stand prosperity, there are a hundred that will stand adversity. (Often shortened to "can't stand prosperity" as an unknown quote).

All philosophical sects have run aground on the reef of moral and physical ill. It only remains for us to confess that God, having acted for the best, had not been able to do better.

To avoid falling into the toils of love is not so hard as, after you are caught, to get out of the nets you are in and to break through the strong meshes of Venus.

If this life be not a real fight, in which something is eternally gained for the universe by success, it is no better than a game of private theatricals from which one may withdraw at will. But it feels like a real fight.

Custom reconciles us to every thing.

These are the two vices that beset Government Offices; both of them originating in insufficient Intellect,-that sad insufficiency from which, directly or indirectly, all evil whatsoever springs!

"Let us work without reasoning," said Martin; "it is the only way to make life endurable."

It is a general popular error to suppose the loudest complainers for the publick to be the most anxious for its welfare.

Observe, observe perpetually.

Psychic communal integration, made possible at last by the electronic media, could create the universality of consciousness foreseen by Dante when he predicted that men would continue as no more than broken fragments until they were unified into an inclusive consciousness...This is a new interpretation of the mystical body of Christ; and Christ, after all, is the ultimate extension of man.

Retire into thyself. The rational principle which rules has this nature, that it is content with itself when it does what is just, and so secures tranquility.

Phocion compared the speeches of Leosthenes to cypress-trees. "They are tall," said he, "and comely, but bear no fruit."

The perfect disciplinary apparatus would make it possible for a single haze to see everything constantly. A central point would be both the source of light illuminating everything, and a locus of convergence for everything that must be known: a perfect eye that nothing would escape and a centre towards which all gazes would be turned.

Thus parents, by humouring and cockering them when little, corrupt the principles of nature in their children, and wonder afterwards to taste the bitter waters, when they themselves have poison'd the fountain.

In the United States, except for slaves, servants and the destitute fed by townships, everyone has the vote and this is an indirect contributor to law-making. Anyone wishing to attack the law is thus reduced to adopting one of two obvious courses: they must either change the nation's opinion or trample its wishes under foot.

Once it's been proved to you that you're descended from an ape, it's no use pulling a face; just accept it. Once they've proved to you that a single droplet of your own fat must be dearer to you than a hundred thousand of your fellow human beings and consequently that all so-called virtues and duties are nothing but ravings and prejudices, then accept that too, because there's nothing to be done.

There is no getting around authority and power, and no getting around the intellectual's relationship to them. How does the intellectual address authority: as a professional supplicant or as its unrewarded, amateurish conscience?

The politician being interviewed clearly takes a great deal of trouble to imagine an ending to his sentence: and if he stopped short? His entire policy would be jeopardized!

Here, lads, we live by the law of the taiga. But even here people manage to live. D'you know who are the ones the camps finish off? Those who lick other men's left-overs, those who set store by the doctors, and those who peach on their mates.

Suffering is a spiritual thing. It is the most immediate revelation of consciousness, and it may be that our body was given us simply in order that suffering might be enabled to manifest itself. A man who had never known suffering, either in greater or less degree, would scarcely possess consciousness of himself. The child first cries at birth when the air, entering into his lungs and limiting him, seems to say to him: You have to breathe me in order to live!

In all ages a chief cause of the intestine disorders of states has been that the natural distribution of power and the legal distribution of power have not corresponded with each other.

Whatever concept one may hold, from a metaphysical point of view, concerning the freedom of the will, certainly its appearances, which are human actions, like every other natural event are determined by universal laws. However obscure their causes, history, which is concerned with narrating these appearances, permits us to hope that if we attend to the play of freedom of the human will in the large, we may be able to discern a regular movement in it, and that what seems complex and chaotic in the single individual may be seen from the standpoint of the human race as a whole to be a steady and progressive though slow evolution of its original endowment.

Justice is the first virtue of social institutions, as truth is of systems of thought. A theory however elegant and economical must be rejected or revised if it is untrue; likewise laws and institutions no matter how efficient and well-arranged must be reformed or abolished if they are unjust. Each person possesses an inviolability founded on justice that even the welfare of society as a whole cannot override. For this reason justice denies that the loss of freedom for some is made right by a greater good shared by others. It does not allow that the sacrifices imposed on a few are outweighed by the larger sum of advantages enjoyed by many. Therefore in a just society the liberties of equal citizenship are taken as settled; the rights secured by justice are not subject to political bargaining or to the calculus of social interests.

We cannot suppose that an individual's thinking survives bodily death, since that destroys the organization of the brain and dissipates the energy which utilized the brain tracks. God and immortality, the central dogma of the Christian religion, find no support in science. But we in the West have come to think of them as the irreducible minimum of theology. No doubt people will continue to entertain these beliefs, because they are pleasant, just as it is pleasant to think ourselves virtuous and our enemies wicked. But for my part I cannot see any grounds for either. I do not pretend to be able to prove that there is no God. I equally cannot prove Satan is a fiction. The Christian God may exist, so might the Gods of Olympus, Ancient Egypt or Babylon; but no one of these hypotheses is more probable than any other. They lie outside the region of provable knowledge and there is no reason to consider any of them.

Though thou loved her as thyself, As a self of purer clay, Tho' her parting dims the day, Stealing grace from all alive, Heartily know, When half-gods go, The gods arrive.

A person can perhaps succeed in hiding his sins from the world, he can perhaps be foolishly happy that he succeeds, or yet, a little more honest, admit that it is a deplorable weakness and cowardliness that he does not have the courage to become open-but a person cannot hide his sins from himself.

Calvin's theocentric irrationalism eventually revealed itself as the cunning to technocratic reason which had to shape its human material. Misery and the poor laws did not suffice to drive men into the workshops of the early capitalistic era. The new spirit helped to supplement external pressures with a concern for wife and child to which the moral autonomy of the introverted subject in reality was tantamount.

Now his principal doctrines were these. That atoms and the vacuum were the beginning of the universe; and that everything else existed only in opinion. (trans. Yonge 1853) The first principles of the universe are atoms and empty space; everything else is merely thought to exist.

A faculty for idleness implies a catholic appetite and a strong sense of personal identity.

Greatness by nature includes a power, but not a will to power.

The jargon of authenticity ... is a trademark of societalized chosenness, ... sub-language as superior language.

Get thee behind me, Satan: thou art an offence unto me: for thou savourest not the things that be of God, but those that be of men.

The sensuous may be exceedingly distinct, while intellectual concepts are extremely confused. The former we observe in the prototype of sensuous knowledge geometry; the latter, in the organon of all intellectual concepts, metaphysics. It is evident how much toil the latter is expending to dispel the fogs of confusion darkening the common intellect, though not always with the happy success of the former science.

Anarchy, in its own nature, is an evil of short duration. The more horrible are the mischiefs it inflicts, the more does it hasten to a close.

It ought to be remembered that there is nothing more difficult to take in hand, more perilous to conduct, or more uncertain in its success, than to take the lead in the introduction of a new order of things. Because the innovator has for enemies all those who have done well under the old conditions, and lukewarm defenders in those who may do well under the new. This coolness arises partly from fear of the opponents, who have the laws on their side, and partly from the incredulity of men, who do not readily believe in new things until they have had a long experience of them.

There is more to a science fiction story than the science it contains.

The many are mean; only the few are noble.

The heart, oddly enough, seems to be the essential organ concerned. When we are in a hurry or doing something we dislike, we clench the heart, exactly like clenching a fist, and nothing can get in. When we are filled with a sense of multiplicity and excitement we somehow 'open' the heart and allow reality to flow in. But in that state we only need to entertain the shadow of some unpleasant thought for it to close again. And human beings are so naturally prone to mistrust that it is hard to maintain the openness for very long. Children on the other hand find it easy to slip into states of wonder and delight when the heart finally opens so wide that the whole world seems magical. the 'trick' of the peak experience lies in this ability to relax out of our usual defensive posture and to 'open the heart'.

We now live in a technologically prepared environment that blankets the earth itself. The humanly contrived environment of electric information and power has begun to take precedence over the old environment of "nature." Nature, as it were, begins to be the content of our technology.

The only fence against the world is a thorough knowledge of it, into which a young gentleman should be enter'd by degrees, as he can bear it; and the earlier the better, so he be in safe and skillful hands to guide him.

Something that is merely negative creates nothing.