Under a government which imprisons any unjustly, the true place for a just man is also a prison... the only house in a slave State in which a free man can abide with honor.

No congress, nor mob, nor guillotine, nor fire, nor all together, can avail, to cut out, burn, or destroy the offense of superiority in persons. The superiority in him is inferiority in me.

There are two threats to reason, the opinion that one knows the truth about the most important things and the opinion that there is no truth about them. Both of these opinions are fatal to philosophy; the first asserts that the quest for truth is unnecessary, while the second asserts that it is impossible. The Socratic knowledge of ignorance, which I take to be the beginning point of all philosophy, defines the sensible middle ground between two extremes.

In all things success depends on previous preparation, and without such previous preparation there is sure to be failure. If what is to be spoken be previously determined, there will be no stumbling. If affairs be previously determined, there will be no difficulty with them. If one's actions have been previously determined, there will be no sorrow in connection with them. If principles of conduct have been previously determined, the practice of them will be inexhaustible.

For us, with the rule of right and wrong given us by Christ, there is nothing for which we have no standard. And there is no greatness where there is not simplicity, goodness, and truth.

Poetry can be criticized only through poetry. A critique which itself is not a work of art, either in content as representation of the necessary impression in the process of creation, or through its beautiful form and in its liberal tone in the spirit of the old Roman satire, has no right of citizenship in the realm of art.

How does the light of a star set out and plunge into black eternity in its immortal course? The star dies, but the light never dies; such also is the cry of freedom. Out of the transient encounter of contrary forces which constitute your existence, strive to create whatever immortal thing a mortal may create in this world - a Cry. And this Cry, abandoning to the earth the body which gave it birth, proceeds and labors eternally.

Those who are wise won't be busy, and those who are too busy can't be wise.

Unless man have a natural bent in accordance with nature's, he has no chance of understanding nature at all.

The savage recognizes life only in himself and his personal desires. His interest in life is concentrated on himself alone. The highest happiness for him is the fullest satisfaction of his desires. The motive power of his life is personal enjoyment. His religion consists in propitiating his deity and in worshiping his gods, whom he imagines as persons living only for their personal aims.

I believe that only scientists can understand the universe. It is not so much that I have confidence in scientists being right, but that I have so much in nonscientists being wrong.

Not only are we unable to conceive of the full and living God as masculine simply, but we are unable to conceive of Him as individual simply, as the projection of a solitary I, an unsocial I, an I that is in reality an abstract I. My living I is an I that is really a We; my living personal I lives only in other, of other, and by other I's; I am sprung from a multitude of ancestors. I carry them within me in extract, and at the same time I carry within me, potentially, a multitude of descendants, and God, the projection of my I to the infinite - or rather I, the projection of God to the finite - must also be a multitude. Hence, in order to save the personality of God - that is to say, in order to save the living God - faith's need - the need of the feeling and the imagination - of conceiving Him and feeling Him as possessed of a certain internal multiplicity.

People do not go into the company of their fellow-creatures for what would seem a very sufficient reason, namely, that they have something to say to them, or something that they want to hear from them; but in the vague hope that they may find something to say.

The individual is reduced to a negligible quantity, perhaps less in his consciousness than in his practice and in the totality of his obscure emotional states that are derived from this practice. The individual has become a mere cog in an enormous organization of things and powers which tear from his hands all progress, spirituality, and value in order to transform them from their subjective form into the form of a purely objective life. It needs merely to be pointed out that the metropolis is the genuine arena of this culture which outgrows all personal life. Here in buildings and educational institutions, in the wonders and comforts of space-conquering technology, in the formations of community life, and in the visible institutions of the state, is offered such an overwhelming fullness of crystallized and impersonalized spirit that the personality, so to speak, cannot maintain itself under its impact.

When Bernard Marx tells the Savage he will try to secure permission for him and his mother to visit the Other Place, John is initially pleased and excited. Echoing Miranda in The Tempest, he exclaims: "O brave new world that has such people in it." Heavy irony. Like innocent Miranda, he is eager to embrace a way of life he neither knows nor understands. And of course he comes unstuck. Yet if we swallow such fancy literary conceits, then ultimately the joke is on us. It is only funny in the sense there are "jokes" about Auschwitz. For it is Huxley who neither knows nor understands the glory of what lies ahead. A utopian society in which we are sublimely happy will be far better than we can presently imagine, not worse. And it is we, trapped in the emotional squalor of late-Darwinian antiquity, who neither know nor understand the lives of the god-like super-beings we are destined to become. "Brave New World? A Defence of Paradise-Engineering", BLTC Research, 1998

The Spirit of the Laws became the nobleman's Bible all over Europe.

O reader, to what shifts is poor Society reduced, struggling to give still some account of herself, in epochs when Cash Payment has become the sole nexus of man to men!

Yet a man may love a paradox, without losing either his wit or his honesty.

At the time of its initial publication, Public Administration helped to define this field of study and practice by introducing two major new emphases: an orientation toward human behavior and human relations in organizations, and an emphasis on the interaction between administration, politics, and policy. Without neglecting more traditional concerns with organization structure, Simon, Thompson, and Smithburg viewed administration in its behavioral and political contexts. The viewpoints they express still are at the center of public administration's concerns.

The foundation of all technology is fire.

All that I know about my life, it seems, I have learned in books.

For when every judgement is the act of hym that judgeth, it behoveth that every man performe hys worke and purpose, not by any forayne or straunge power or facultie, but by his owne proper power, and strength.

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.

Everything great glitters, glitter begets ambition, and ambition can easily have caused the inspiration or what we thought to be inspiration. But reason can no longer restrain one who is lured by the fury of ambition. He tumbles where his vehement drive calls him; no longer does he choose his position, but rather chance and luster determine it.

But if it bee well considered, The praise of Ancient Authors, proceeds not from the reverence of the Dead, but from the competition and mutual envy of the Living.

There is only one woman in the world. One woman, with many faces.

I am trying here to prevent anyone saying the really foolish thing that people often say about Him: 'I'm ready to accept Jesus as a great moral teacher, but I don't accept His claim to be God.' That is the one thing we must not say. A man who was merely a man and said the sort of things Jesus said would not be a great moral teacher. He would be either a lunatic-on a level with the man who says he is a poached egg-or else he would be the Devil of Hell. You must make your choice. Either this man was, and is, the Son of God: or else a madman or something worse. You can shut Him up for a fool, you can spit at Him and kill Him as a demon; or you can fall at His feet and call Him Lord and God. But let us not come with any patronising nonsense about His being a great human teacher. He has not left that open to us. He did not intend to.

We see that experience plays an indispensable role in the genesis of geometry; but it would be an error thence to conclude that geometry is, even in part, an experimental science. If it were experimental it would be only approximative and provisional. And what rough approximation!...The object of geometry is the study of a particular 'group'; but the general group concept pre-exists... in our minds. It is imposed on us, not as form of our sense, but as form of our understanding. Only, from among all the possible groups, that must be chosen... will be... the standard to which we shall refer natural phenomena.Experience guides us in this choice without forcing it upon us; it tells us not which is the truest geometry, but which is the most convenient.Notice that I have been able to describe the fantastic worlds... imagined without ceasing to employ the language of ordinary geometry.

People are scarcely aware that it is a slavery they are creating; they forget this in their zeal to make people free by overthrowing dominions. They are scarcely aware that it is slavery; how could it be possible to be a slave in relation to equals?

The only thing the young should be taught is that there is virtually nothing to be hoped for from life. One dreams of a Catalogue of Disappointments which would include all the disillusionments reserved for each and every one of us, to be posted in the schools.

Absurdity is one of the most human things about us: a manifestation of our most advanced and interesting characteristics. ... It is possible only because we possess a certain kind of insight - the capacity to transcend ourselves in thought.If a sense of the absurd is a way of perceiving our true situation (even though the situation is not absurd until the perception arises), then what reason can we have to resent or escape it? ... It results from the ability to understand our human limitations. It need not be a matter of agony unless we make it so. Nor need it evoke a defiant contempt of fate that allows us to feel brave or proud. Such dramatics even if carried on in private, betray a failure to appreciate the cosmic unimportance of the situation. If sub specie aeternitatis there is no reason to believe that anything matters, then that does not matter either, and we can approach our absurd lives with irony instead of heroism or despair.

America is 100% 18th Century. The 18th century had chucked out the principle of metaphor and analogy - the basic fact that as A is to B so is C to D. AB:CD. It can see AB relations. But relations in four terms are still verboten. This amounts to deep occultation of nearly all human thought for the USA.

The supreme task of the physicist is to arrive at those universal elementary laws from which the cosmos can be built up by pure deduction. There is no logical path to these laws; only intuition, resting on sympathetic understanding of experience, can reach them. In this methodological uncertainty, one might suppose that there were any number of possible systems of theoretical physics all equally well justified; and this opinion is no doubt correct, theoretically. But the development of physics has shown that at any given moment, out of all conceivable constructions, a single one has always proved itself decidedly superior to all the rest.

I grasp at each second, trying to suck it dry: nothing happens which I do not seize, which I do not fix forever in myself, nothing, neither the fugitive tenderness of those lovely eyes, nor the noises of the street, nor the false dawn of early morning: and even so the minute passes and I do not hold it back, I like to see it pass.

If beings are grasped as will to power, the "should" which is supposed to hang suspended over them, against which they might be measured, becomes superfluous. If life itself is will to power, it is itself the ground, principium, of valuation. Then a "should" does not determine being. Being determines a "should." "When we talk of values we are speaking under the inspiration or optics of life: life itself compels us to set up values; life itself values through us whenever we posit values."

And therefore I think you have done very wisely to make it your business to consider the Phœnomena relating to the present question, which have been afforded by experiments, especially since it might seem injurious to our senses, by whose mediation we acquire so much of the knowledge we have of things corporal, to have recourse to far-fetched and abstracted Ratiocination, to know what are the sensible ingredients of those sensible things that we daily see and handle, and are supposed to have the liberty to untwist (if I may so speak) into the primitive bodies they consist of.

Fools -- for their thoughts are not well-considered who suppose that not-being exists or that anything dies and is wholly annihilated.

Whence we see spiders, flies, or ants entombed and preserved forever in amber, a more than royal tomb.

Since the state must necessarily provide subsistence for the criminal poor while undergoing punishment, not to do the same for the poor who have not offended is to give a premium on crime.

"Everything is both a trap and a display; the secret reality of the object is what the Other makes of it."

From the point of view of the development of Marx's theories, his early journalistic writings are important for two main reasons. In his sharp attacks on the censorship law he spoke out unequivocally for the freedom of the Press, against the levelling effect of government restriction ('You don't expect a rose to smell like a violet; why then should the human spirit, the richest thing we have, exist only in a single form?'), and also expressed views concerning the whole nature of the state and the essence of freedom. Pointing out that the vagueness and ambiguity of the Press law placed arbitrary power in the hands of officials, Marx went on to argue that censorship was contrary not only to the purposes of the Press, but to the nature of the state as such.

Totalitarianism in power invariably replaces all first-rate talents, regardless of their sympathies, with those crackpots and fools whose lack of intelligence and creativity is still the best guarantee of their loyalty.

One that confounds good and evil is an enemy to the good.

The worker's existence is thus brought under the same condition as the existence of every other commodity. The worker has become a commodity, and it is a bit of luck for him if he can find a buyer, And the demand on which the life of the worker depends, depends on the whim of the rich and the capitalists.

The self-surmounter can never put up with the man who has ceased to be dissatisfied with himself.