Once a word has been allowed to escape, it cannot be recalled.

Philosophy hasn't made any progress?-If someone scratches where it itches, do we have to see progress? Is it not genuine scratching otherwise, or genuine itching?

There ought to be some regulation with respect to the spirit of denunciation that now prevails. If every individual is to indulge his private malignancy or his private ambition, to denounce at random and without any kind of proof, all confidence will be undermined and all authority be destroyed. Calumny is a species of treachery that ought to be punished as well as any other kind of treachery. It is a private vice productive of public evils; because it is possible to irritate men into disaffection by continual calumny who never intended to be disaffected. It is therefore equally as necessary to guard against the evils of unfounded or malignant suspicion as against the evils of blind confidence. It is equally as necessary to protect the characters of public officers from calumny as it is to punish them for treachery or misconduct.

But what then is this confrontation below the language of reason? Where might this interrogation lead, following not reason in its horizontal becoming, but seeking to retrace in time this constant verticality, which, the length of Western culture, confronts it with what it is not, measuring it with its own extravagance?

To think that because those who wield power in society wield in the end that of government, therefore it is of no use to attempt to influence the constitution of the government by acting on opinion, is to forget that opinion is itself one of the greatest active social forces. One person with a belief is a social power equal to ninety-nine who have only interests.

Whatever the explicit strategic or political aims of a war may be, they prove to be weak in comparison with its aims of destruction; what war destroys first are the very restrictions imposed on destructive license. If we can rightly speak about the unstated "aim" of war, it is neither primarily to alter the political landscape nor to establish a new political order, but rather to destroy the social basis of politics itself.

Lead, follow, or get out of the way.

They pronounce absurdly who thus speak, as the Pythagoreans assert: for at the same time they make the infinite to be essence, and distribute it into parts.

The measure of a man is a man. Justice, morality, ethics, fairness, goodness all based on the preservation of life. You can do other things, but you'd be Good by coincidence.

The alphabet, when pushed to a high degree of abstract visual intensity, became typography. The printed word with its specialist intensity burst the bonds of medieval corporate guilds and monasteries, created extreme individualist patterns of enterprise and monopoly.

Subjects who reciprocally recognize each other as such, must consider each other as identical, insofar as they both take up the position of subject; they must at all times subsume themselves and the other under the same category. At the same time, the relation of reciprocity of recognition demands the non-identity of one and the other, both must also maintain their absolute difference, for to be a subject implies the claim of individuation.

A Turk thinks, or used to think (for even Turks are wiser now-a-days), that society would be on a sandbank if women were suffered to walk about the streets with their faces uncovered. Taught by these and many similar examples, I look upon this expression of loosening the foundations of society, unless a person tells in unambiguous terms what he means by it, as a mere bugbear to frighten imbeciles with.

There is an innate anxiety which supplants in us both knowledge and intuition.

Although meaningless in a tribal context, numbers and statistics assume mythic and magical qualities of infallibility in literate societies.

How much good it would do if one could exterminate the human race.

The complexity of the connection between the world of perception and the world of physics does not preclude that such a connection can be shown to exist at any time.

I do not say this, that I think there should be no difference of opinions in conversation, nor opposition in men's discourses... 'Tis not the owning one's dissent from another, that I speak against, but the manner of doing it.

It is the nature of science that answers automatically pose new and more subtle questions.

How very little can be done under the spirit of fear.

Sound knowledge respecting the habits and mode of life of the man-like Apes has been even more difficult of attainment than correct information regarding their structure.

Bush and bin Laden are really on the same side: the side of faith and violence against the side of reason and discussion. Both have implacable faith that they are right and the other is evil. Each believes that when he dies he is going to heaven. Each believes that if he could kill the other, his path to paradise in the next world would be even swifter. The delusional "next world" is welcome to both of them. This world would be a much better place without either of them.

But as far as our own world is concerned, its gradual leveling-down - or, we might say, its death - appears to be proved. And how will this process affect the fate of our spirit? Will it wane with the degradation of the energy of our world and return to unconsciousness, or will it grow according as the utilizable energy diminishes and by virtue of the very efforts that it makes to retard this degradation and to dominate Nature? - for this it is that constitutes the life of the spirit. May it be that consciousness and its extended support are two powers in contraposition, the one growing at the expense of the other?

It is true that if philosophers have suffered their cause has been amply avenged. Extinguished theologians lie about the cradle of every science as the strangled snakes beside that of Hercules; and history records that whenever science and orthodoxy have been fairly opposed, the latter has been forced to retire from the lists, bleeding and crushed if not annihilated; scotched, if not slain. But orthodoxy is the Bourbon of the world of thought. It learns not, neither can it forget; and though, at present, bewildered and afraid to move, it is as willing as ever to insist that the first chapter of Genesis contains the beginning and the end of sound science... Darwiniana: the Origin of Species

There is a quality of life which lies always beyond the mere fact of life; and when we include the quality in the fact, there is still omitted the quality of the quality.

It is not death, it is dying that alarms me.

If you act externally with men in conformity with your rank, you should recognize, by a more secret but truer thought, that you have nothing naturally superior to them.

Fortune is not satisfied with inflicting one calamity.

Direct action, having proven effective along economic lines, is equally potent in the environment of the individual. There a hundred forces encroach upon his being, and only persistent resistance to them will finally set him free. Direct action against the authority in the shop, direct action against the authority of the law, direct action against the invasive, meddlesome authority of our moral code, is the logical, consistent method of Anarchism. Will it not lead to a revolution? Indeed, it will. No real social change has ever come about without a revolution. People are either not familiar with their history, or they have not yet learned that revolution is but thought carried into action.

We do not require elaborate training merely in order to refrain from embarking upon intricate trains of inference. Such abstinence is only too easy.

We suffer not only from the development of capitalist production, but also from the incompleteness of that development. Alongside the modern evils, we are oppressed by a whole series of inherited evils, arising from the passive survival of archaic and outmoded modes of production, with their accompanying train of anachronistic social and political relations. We suffer not only from the living, but from the dead.

Money is coined liberty, and so it is ten times dearer to the man who is deprived of freedom. If money is jingling in his pocket, he is half consoled, even though he cannot spend it. But money can always and everywhere be spent, and, moreover, forbidden fruit is sweetest of all.

A bad feeling is a commotion of the mind repugnant to reason, and against nature.

Falsehood has a perennial spring.

The open society is one that is deemed in principle to embrace all humanity.

There are two things which make it impossible to believe that this world is the successful work of an all-wise, all-good, and, at the same time, all-powerful Being; firstly, the misery which abounds in it everywhere; and secondly, the obvious imperfection of its highest product, man, who is a burlesque of what he should be.

All poetry is misrepresentation.

It is easy to see that this problem can be solved neither in theoretical nor in practical philosophy, but only in a higher discipline, which is the link that combines them, and neither theoretical nor practical, but both at once.

A man, an adult, is precisely what [Aeneas] is: Achilles had been little more than a passionate boy.

Religion comforts us for the defeat of our will to power. It adds new worlds to ours, and thus brings us hope of new conquests and new victories. We are converted to religion out of fear of suffocating within the narrow confines of this world.

Although the whole of this life were said to be nothing but a dream and the physical world nothing but a phantasm, I should call this dream or phantasm real enough, if, using reason well, we were never deceived by it.

Attention spans get very weak at the speed of light, and that goes along with a very weak identity.

It is one of the superstitions of the human mind to have imagined that virginity could be a virtue.

This means that no state, howsoever democratic its forms, not even the reddest political republic - a people's republic only in the sense of the lie known as popular representation - is capable of giving the people what they need: the free organization of their own interests from below upward, without any interference, tutelage, or coercion from above. That is because no state, not even the most republican and democratic, not even the pseudo-popular state contemplated by Marx, in essence represents anything but government of the masses from above downward, by an educated and thereby privileged minority which supposedly understands the real interests of the people better than the people themselves.

Since my earliest childhood a barb of sorrow has lodged in my heart. As long as it stays I am ironic - if it is pulled out I shall die.

The mollusk's motto would be: one must live to build one's house, and not build one's house to live in.

Whatever moral rules you have deliberately proposed to yourself abide by them as they were laws, and as if you would be guilty of impiety by violating any of them. Don't regard what anyone says of you, for this, after all, is no concern of yours. How long, then, will you put off thinking yourself worthy of the highest improvements and follow the distinctions of reason? You have received the philosophical theorems, with which you ought to be familiar, and you have been familiar with them. What other master, then, do you wait for, to throw upon that the delay of reforming yourself?... Let whatever appears to be the best be to you an inviolable law.