I could be content that we might procreate like trees, without conjunction, or that there were any way to perpetuate the world without this trivial and vulgar act of coition; It is the foolishest act a wise man commits in all his life, nor is there anything that will more deject his cooled imagination, when he shall consider what an odd and unworthy piece of folly he hath committed.

The administration of government lies in getting proper men. Such men are to be got by means of the ruler's own character. That character is to be cultivated by his treading in the ways of duty. And the treading those ways of duty is to be cultivated by the cherishing of benevolence.

The only possible way of accounting for the laws of nature and for uniformity in general is to suppose them results of evolution. This supposes them not to be absolute, not to be obeyed precisely. It makes an element of indeterminacy, spontaneity, or absolute chance in nature. Just as, when we attempt to verify any physical law, we find our observations cannot be precisely satisfied by it, and rightly attribute the discrepancy to errors of observation, so we must suppose far more minute discrepancies to exist owing to the imperfect cogency of the law itself, to a certain swerving of the facts from any definite formula.

One should attend to one's enemies, for they are the first persons to detect one's errors.

One's language is a spiritual location. It houses your soul. If you were born in America all essential communication, your deepest conversations with yourself, will be in English. ... Your English is the principal instrument of your humanity.

With men this is impossible; but with God all things are possible.

Honour is the mysticism of legality.

May we not say, perhaps, that the evil man is annihilated because he wished to be annihilated, or that he did not wish strongly enough to eternalize himself because he was evil? May we say that it is not believing in the other life which causes a man to be good, but rather that being good causes him believe in it? And what is being good and being evil? These states belong to the sphere of ethics, not of religion; or rather, does not the doing good though being evil pertain to ethics, and the being good [forgivable] though doing evil, to religion?

Since my world picture approximates reality only crudely, I cannot aspire to optimize anything; at most, I can aim at satisficing. Searching for the best can only dissipate scarce cognitive resources; the best is the enemy of the good.

Chinese script is not visual but iconic and tactile. It does not disturb the tribal bonds.

The law of progress holds that everything now must be better than what was there before. Don't you see if you want something better, and better, and better, you lose the good? The good is no longer even being measured.

Nothing is more indispensable to true religiosity than a mediator that links us with divinity.

I have always - at least, ever since I can remember - had a kind of longing for death. Psyche

There can be no question of holding forth on ethics. I have seen people behave badly with great morality and I note every day that integrity has no need of rules. There is but one moral code that the absurd man can accept, the one that is not separated from God: the one that is dictated. But it so happens that he lives outside that God. As for the others (I mean also immoralism), the absurd man sees nothing in them but justifications and he has nothing to justify. I start out here from the principle of his innocence. That innocence is to be feared. "Everything is permitted," exclaims Ivan Karamazov. That, too, smacks of the absurd. But on condition that it not be taken in a vulgar sense. I don't know whether or not it has been sufficiently pointed out that it is not an outburst of relief or of joy, but rather a bitter acknowledgment of a fact.

You have already grasped that Sisyphus is the absurd hero. He is, as much through his passions as through his torture. His scorn of the gods, his hatred of death, and his passion for life won him that unspeakable penalty in which the whole being is exerted toward accomplishing nothing. This is the price that must be paid for the passions of this earth. Nothing is told us about Sisyphus in the underworld. Myths are made for the imagination to breathe life into them.

The very elements themselves, though repugnant in their nature, yet, by a happy equilibrium, preserve eternal peace; and amid the discordancy of their constituent principles, cherish, by a friendly intercourse and coalition, an uninterrupted concord.

How significant is the enormous heightening, under mescalin, of the perception of color! ... Man's highly developed color sense is a biological luxury-inestimably precious to him as an intellectual and spiritual being, but unnecessary to his survival as an animal. ... Mescalin raises all colors to a higher power and makes the percipient aware of innumerable fine shades of difference, to which, at ordinary times, he is completely blind. It would seem that, for Mind at Large, the so-called secondary characters of things are primary.

It is the courage to make a clean breast of it in the face of every question that distinguishes the philosopher. He must be like Sophocles' Oedipus, who, seeking enlightenment concerning his terrible fate, pursues his indefatigable inquiry even though he divines that appalling horror awaits him in the answer. But most of us carry with us the Jocasta in our hearts, who begs Oedipus, for God's sake, not to inquire further.

But in fact there is no circle at all in the formulation of our question. Beings can be determined in their being without the explicit concept of the meaning of being having to be already available. If this were not so there could not have been as yet any ontological knowledge. And prob­ably no one would deny the factual existence of such knowledge. It is true that "being" is "presupposed" in all previous ontology, but not as an available concept-not as the sort of thing we are seeking.

Driving is a spectacular form of amnesia. Everything is to be discovered, everything to be obliterated. Admittedly, there is the primal shock of the deserts and the dazzle of California, but when this is gone, the secondary brilliance of the journey begins, that of the excessive, pitiless distance, the infinity of anonymous faces and distances, or of certain miraculous geological formations, which ultimately testify to no human will, while keeping intact an image of upheaval. This form of travel admits of no exceptions: when it runs up against a known face, a familiar landscape, or some decipherable message, the spell is broken: the amnesic, ascetic, asymptotic charm of disappearance succumbs to affect and worldly semiology.

Every living creature is happy when he fulfills his destiny, that is, when he realizes himself, when he is being that which in truth he is. For this reason, Schlegel, inverting the relationship between pleasure and destiny, said, "We have a genius for what we like." Genius, man's superlative gift for doing something, always carries a look of supreme pleasure.

I recognize the necessity of animal experiments with my mind but not with my heart.

The Sabbath is not simply a time to rest, to recuperate. We should look at our work from the outside, not just from within.

Under the natural course of things each citizen tends towards his fittest function. Those who are competent to the kind of work they undertake, succeed, and, in the average of cases, are advanced in proportion to their efficiency; while the incompetent, society soon finds out, ceases to employ, forces to try something easier, and eventually turns to use.

I don't want to sound callous. I mean, even if I have nothing to offer, that doesn't matter, because that still doesn't mean that what anybody else has to offer therefore has to be true.

Scilurus on his death-bed, being about to leave four-score sons surviving, offered a bundle of darts to each of them, and bade them break them. When all refused, drawing out one by one, he easily broke them,-thus teaching them that if they held together, they would continue strong; but if they fell out and were divided, they would become weak.

The most immediate result of this unbalanced specialisation has been that to-day, when there are more "scientists" than ever, there are much less "cultured" men than, for example, about 1750. And the worst is that with these turnspits of science not even the real progress of science itself is assured. For science needs from time to time, as a necessary regulator of its own advance, a labour of reconstitution, and, as I have said, this demands an effort towards unification, which grows more and more difficult, involving, as it does, ever-vaster regions of the world of knowledge. Newton was able to found his system of physics without knowing much philosophy, but Einstein needed to saturate himself with Kant and Mach before he could reach his own keen synthesis. Kant and Mach - the names are mere symbols of the enormous mass of philosophic and psychological thought which has influenced Einstein.

Not wise does it seem to attempt comprehending and understanding a Human World without full perfected Humanity. No talent must sleep; and if all are not alike active, all must be alert, and not oppressed and enervated. As we see a future Painter in the boy who fills every wall with sketches and variedly adds colour to figure; so we see a future Philosopher in him who restlessly traces and questions all natural things, pays heed to all, brings together whatever is remarkable, and rejoices when he has become master and possessor of a new phenomenon, of a new power and piece of knowledge.

The universal hypocrisy has so entered into the flesh and blood of all classes of our modern society, it has reached such a pitch that nothing in that way can rouse indignation. Hypocrisy in the Greek means "acting," and acting-playing a part-is always possible. Chapter XII, Conclusion-Repent Ye, for the Kingdom of Heaven is at Hand Variant Translation: Hypocrisy with good reason means the same as acting, and anybody can pretend - act a part.

If man of himself could in a perfect manner know all things visible and invisible, it would indeed be foolish to believe what he does not see. But our manner of knowing is so weak that no philosopher could perfectly investigate the nature of even one little fly.

Notwithstanding I have a few things against thee, because thou sufferest that woman Jezebel, which calleth herself a prophetess, to teach and to seduce my servants to commit fornication, and to eat things sacrificed unto idols. And I gave her space to repent of her fornication; and she repented not. Behold, I will cast her into a bed, and them that commit adultery with her into great tribulation, except they repent of their deeds. And I will kill her children with death; and all the churches shall know that I am he which searcheth the reins and hearts: and I will give unto every one of you according to your works.

Such words as spontaneity, sincerity, gratuitousness, richness, enrichment - words which imply an almost total indifference to contrasts of value - have come more often from their [the surrealists'] pens than words which contain a reference to good and evil. Moreover, this latter class of words has become degraded, especially those which refer to the good, as Valéry remarked some years ago. Words like virtue, nobility, honor, honesty, generosity, have become almost impossible to use or else they have acquired bastard meanings; language is no longer equipped for legitimately praising a man's character.

I believe in clear-cut positions. I think that the most arrogant position is this apparent, multidisciplinary modesty of "what I am saying now is not unconditional, it is just a hypothesis," and so on. It really is a most arrogant position. I think that the only way to be honest and expose yourself to criticism is to state clearly and dogmatically where you are. You must take the risk and have a position.

Hegel's philosophy revolved about the universality of reason; it was a rational system with its every part (the subjective as well as the objective spheres) integrated into a comprehensive whole. Marx shows that capitalist society first put such a universality into practice.

The abolition of private property has become not only possible but absolutely necessary. ... The outcome can only be the victory of the proletariat.

Movement in direct experience is alteration in the qualities of objects, and space as experienced is an aspect of this qualitative change. Up and down, back and front, to and fro, this side and that- or right and left- here and there, feel differently. The reason they do is that they are not static points in something itself static, but objects in movement, qualitative changes of value. For "back" is short for backwards and front for forwards. So with velocity. Mathematically there are no such things as fast and slow. They mark simply greater and less on a number scale. As experienced they are qualitatively as unlike as noise and silence, heat and cold, black and white. To be forced to wait a long time for an important event to happen is a length very different from that measured by the movements of the hands of a clock. It is something qualitative.

The correct relationship between the higher and lower classes, the appropriate mutual interaction between the two is, as such, the true underlying support on which the improvement of the human species rests. The higher classes constitute the mind of the single large whole of humanity; the lower classes constitute its limbs; the former are the thinking and designing part, the latter the executive part.

If the importance of science does not lie in its constituting the whole of human knowledge, even less does it lie, in my view, in its technological applications. Science at the best is a way of coming to know, and hopefully a way of acquiring some reverence for, the wonders of nature. The philosophical study of science, at the best, has always been a way of coming to understand both some of the nature and some of the limitations of human reason. These seem to me to be sufficient grounds for taking science and philosophy of science seriously; they do not justify science worship.

Nor is there any embarrassment in the fact that we're ridiculous, isn't it true? For it's actually so, we are ridiculous, light-minded, with bad habits, we're bored, we don't know how to look, how to understand, we're all like that, all, you, and I, and they! Now, you're not offended when I tell you to your face that you're ridiculous? And if so, aren't you material? You know, in my opinion it's sometimes even good to be ridiculous, if not better: we can the sooner forgive each other, the sooner humble ourselves; we can't understand everything at once, we can't start right out with perfection! To achieve perfection, one must first begin by not understanding many things! And if we understand too quickly, we may not understand well. This I tell you, you, who have already been able to understand. .. and not understand ... so much. I'm not afraid for you now.

The global village is a place of very arduous interfaces and very abrasive situations.

I am much more open about categories of gender, and my feminism has been about women's safety from violence, increased literacy, decreased poverty and more equality. I was never against the category of men. "As a Jew, I was taught it was ethically imperative to speak up" in Haaretz.

Conservatism is a philosophy of inheritance and stewardship; it does not squander resources but strives to enhance them and pass them on.

For Prudence, is but Experience; which equal time, equally bestows on all men, in those things they equally apply themselves unto.

Amongst so many borrowed things, I am glad if I can steal one, disguising and altering it for some new service.

Why do ye also transgress the commandment of God by your tradition? For God commanded, saying, Honour thy father and mother: and, He that curseth father or mother, let him die the death. But ye say, Whosoever shall say to his father or his mother, It is a gift, by whatsoever thou mightest be profited by me; And honour not his father or his mother, he shall be free. Thus have ye made the commandment of God of none effect by your tradition. Ye hypocrites, well did Esaias prophesy of you, saying, This people draweth nigh unto me with their mouth, and honoureth me with their lips; but their heart is far from me. But in vain they do worship me, teaching for doctrines the commandments of men.

True poetry is a function of awakening. It awakens us, but it must retain the memory of previous dreams.

"Relation" in its idiomatic usage denotes something direct and active, something dynamic and energetic. It fixes attention upon the way things bear upon one another, their clashings and unitings, the way they fulfill and frustrate, promote and retard, excite and inhibit one another. Intellectual relations subsist in propositions; they state the connection of terms with one another. In art, as in nature and in life, relations are modes of interaction.

The state of conformity is an imitation of grace. By a strange mystery - which is connected with the power of the social element - a profession can confer on quite ordinary men in their exercise of it, virtues which, if they were extended to all circumstances of life, would make of them heroes or saints. But the power of the social element makes these virtues natural.