The transition from Hegel to Marx is, in all respects, a transition to an essentially different order of truth, no to be interpreted in terms of philosophy. We shall see that all the philosophical concepts of Marxian theory are social and economic categories, whereas Hegel's social and economic categories are all philosophical concepts.

They have their belief, these poor Thibet people, that Providence sends down always an Incarnation of Himself into every generation. At bottom some belief in a kind of Pope! At bottom still better, belief that there is a Greatest Man; that he is discoverable; that, once discovered, we ought to treat him with an obedience which knows no bounds! This is the truth of Grand Lamaism; the "discoverability" is the only error here.

When even the dictators of today appeal to reason, they mean that they possess the most tanks. They were rational enough to build them; others should be rational enough to yield to them.

The meaning of a question is the method of answering it: then what is the meaning of 'Do two men really mean the same by the word "white"?' Tell me how you are searching, and I will tell you what you are searching for.

I am well aware, that men love to hear of their power, but have an extreme disrelish to be told of their duty.

A great revolution is on the point of being accomplished. It is a revolution not in human affairs, but in man himself.

The ultimate result of shielding men from the effects of folly, is to fill the world with fools.

A person who already displays ... cruelty to animals is also no less hardened towards men. We can already know the human heart, even in regard to animals.

Benevolence is the tranquil habitation of man, and righteousness is his straight path.

The first thinker was, without a doubt, the first man obsessed by why. An unaccustomed mania, not at all contagious: rare indeed are those who suffer from it, who are a prey to questioning, and who can accept no given because they were born in consternation.

We must calm the mind of the common man, and tell him to abstain from the words and even the passions which lead to insurrection.

I am a utilitarian. I am also a vegetarian. I am a vegetarian because I am a utilitarian.

But Don Quixote was converted. Yes - and died, poor soul. But the other, the real Don Quixote, he who remained on earth and lives among us with his spirit - this Don Quixote was not converted, this Don Quixote continues to incite us to make ourselves ridiculous, this Don Quixote must never die.

Wouldn't it be as farfetched to call birth the cause of death as to call the cat's head the cause of the tail? Lifting the neck of a bottle implies lifting the bottom as well, for the "two parts" come up at the same time. If I pick up an accordion by one end, the other will follow a little later, but the principle is the same. Total situations are, therefore, patterns in time as much as patterns in space.

Raphael paints wisdom, Handel sings it, Phidias carves it, Shakespeare writes it, Wren builds it, Columbus sails it, Luther preaches it, Washington arms it, Watt mechanizes it.

The good is the everlasting, the pinnacle of our life. ... life is striving towards the good, toward God. The good is the most basic idea ... an idea not definable by reason ... yet is the postulate from which all else follows. But the beautiful ... is just that which is pleasing. The idea of beauty is not an alignment to the good, but is its opposite, because for most part, the good aids in our victory over our predilections, while beauty is the motive of our predilections. The more we succumb to beauty, the further we are displaced from the good. ...the usual response is that there exists a moral and spiritual beauty ... we mean simply the good. Spiritual beauty or the good, generally not only does not coincide with the typical meaning of beauty, it is its opposite.

The method of the science not being practiced much nowadays, except what logic prescribes to all sciences generally, that fitted for the peculiar nature of metaphysics being simply ignored, it is no wonder that those who everlastingly turn the Sisyphean stone of this inquiry do not seem so far to have made much progress. Though here I neither can nor will expatiate upon so important and extensive a subject, I shall briefly shadow forth what constitutes no despicable part of this method, namely, the infection between sensuous and intellectual cognition, not only as creeping in on those incautious in the application of principles, but even producing spurious principles under the appearance of axioms.

Faculty X is simply that latent power in human beings possess to reach beyond the present. After all, we know perfectly well that the past is as real as the present, and that New York and Singapore and Lhasa and Stepney Green are all as real as the place I happen to be in at the moment. Yet my senses do not agree. They assure me that this place, here and now, is far more real than any other place or any other time. Only in certain moments of great inner intensity do I know this to be a lie. Faculty X is a sense of reality, the reality of other places and other times, and it is the possession of it - fragmentary and uncertain though it is - that distinguishes man from all other animals.

Be of good courage, and if you are discouraged, still take courage over against the various forms of nature. He who has ears to hear, let him hear.

And so one can imagine that in amorous seduction the other is the locus of your secret - the other unknowingly holds that which you will never have the chance to know.

We should never take pleasure in causing pain to others, even to those who have wronged us, but rather strive to do good to all.

India was the motherland of our race, and Sanskrit the mother of Europe's languages: she was the mother of our philosophy; mother, through the Arabs, of much of our mathematics; mother, through the Buddha, of the ideals embodied in Christianity; mother, through the village community, of self-government and democracy. Mother India is in many ways the mother of us all.

A man, Mr. Scrymgeour, may fall into a thousand perplexities, but if his heart be upright and his intelligence unclouded, he will issue from them all without dishonour.

We should say: 'Causes almost identical take almost the same time to produce almost the same effects.'

At the classical origins of philosophic thought, the transcending concepts remained committed to the prevailing separation between intellectual and manual labor to the established society of enslavement. ... Those who bore the brunt of the untrue reality and who, therefore, seemed to be most in need of attaining its subversion were not the concern of philosophy. It abstracted from them and continued to abstract from them.

Friendship and domestic happiness are continually praised; yet how little is there of either in the world, because it requires more cultivation of mind to keep awake affection, even in our own hearts, than the common run of people suppose. Besides, few like to be seen as they really are; and a degree of simplicity, and of undisguised confidence, which, to uninterested observers, would almost border on weakness, is the charm, nay the essence of love or friendship, all the bewitching graces of childhood again appearing.

The fact that a belief has a good moral effect upon a man is no evidence whatsoever in favor of its truth.

When I made my theoretical model, I could not have guessed that people would try to realise it with Molotov cocktails.

With an ill-famed man form no connection.

They who have compared our lives to a dream were, perhaps, more in the right than they were aware of. When we dream, the soul lives, works, and exercises all its faculties, neither more nor less than when awake; but more largely and obscurely, yet not so much, neither, that the difference should be as great as betwixt night and the meridian brightness of the sun, but as betwixt night and shade; there she sleeps, here she slumbers; but, whether more or less, 'tis still dark, and Cimmerian darkness. We wake sleeping, and sleep waking.

The people are led to find in the productive apparatus the effective agent of thought and action to which their personal thought and action can and must be surrendered. And in this transfer, the apparatus also assumes the role of a moral agent.

That higher and "complete" man is begotten by the "unknown" father and born from Wisdom, and it is he who, in the figure of the puer aeternus-"vultu mutabilis albus et ater"-represents our totality, which transcends consciousness. It was this boy into whom Faust had to change, abandoning his inflated onesidedness which saw the devil only outside. Christ's "Except ye become as little children" is a prefiguration of this, for in them the opposites lie close together; but what is meant is the boy who is born from the maturity of the adult man, and not the unconscious child we would like to remain.

If the slave-owner of our times has no slave, John, whom he can send to the cesspool, he has five shillings, of which hundreds of such Johns are in such need that the slave-owner of our times may choose any one out of hundreds of Johns and be a benefactor to him by giving him the preference, and allowing him, rather than another, to climb down into the cesspool.

There is a real, living unity in our time, as in any other, but it lies submerged under a superficial hubbub of sensation.

We shall either learn to know a Hero, a true Governor and Captain, somewhat better, when we see him; or else go on to be forever governed by the Unheroic;-had we ballot-boxes clattering at every street-corner, there were no remedy in these.

I do not think that the dancing and singing of even little children can be explained wholly on the basis of unlearned and unformed responses to then existing objective conditions. Clearly there must be something in the present to evoke happiness. But the act is expressive only a there is in it a unison of something stored from past experience, something therefore generalized, with present conditions. In the case of expressions of happy children the marriage of past values and present incidents takes place easily; there are few obstructions to be overcome, few wounds to heal, few conflicts to resolve. With maturer persons, the reverse is the case. Accordingly the achievement of complete unison is rare; but when it occurs it is so on a deeper level and with a fuller content of meaning. And then, even though after long incubation and after precedent pangs of labor, the final expression may issue with the spontaneity of the cadenced speech or rhythmic movement of happy childhood.

When Nietzsche praises egoism it is always in an aggressive or polemical way, against the virtues, against the virtue of disinterestedness. But in fact egoism is a bad interpretation of the will, just as atomism is a bad interpretation of force. In order for there to be egoism it is necessary for there to be an ego.

He thinks like a philosopher, but governs like a king.

That which exercises reason is more excellent than that which does not exercise reason; there is nothing more excellent than the universe, therefore the universe exercises reason.

That is why St. John of the Cross calls faith a night. With those who have received a Christian education, the lower parts of the soul become attached to these mysteries when they have no right at all to do so. That is why such people need a purification of which St. John of the Cross describes the stages. Atheism and incredulity constitute an equivalent of such a purification.

In the Greek conception of parrhesia... truth-having is guaranteed by the possession of... moral qualities... required... to know... and... convey such truth...

Democracy is the process by which people choose the man who'll get the blame.

We have been given free will, in order that we may will our self-will out of existence and so come to live continuously in a 'state of grace.' All our actions must be directed, in the last analysis, to making ourselves passive in relation to the activity and the being of divine reality. We are, as it were, aeolian harps, endowed with the power either to expose themselves to the wind of the Spirit or to shut themselves away from it.

When one told Plistarchus that a notorious railer spoke well of him, "I 'll lay my life," said he, "somebody hath told him I am dead, for he can speak well of no man living."

If you try to imagine, as nearly as you can, what an amount of misery, pain and suffering of every kind the sun shines upon in its course, you will admit that it would be much better if, on the earth as little as on the moon, the sun were able to call forth the phenomena of life; and if, here as there, the surface were still in a crystalline state.

Then we understand that rebellion cannot exist without a strange form of love. Those who find no rest in God or in history are condemned to live for those who, like themselves, cannot live; in fact, for the humiliated.

This whole which is visible in different ways in bodies, as far as formation, constitution, appearance, colors and other properties and common qualities, is none other than the diverse face of the same substance - a changeable, mobile face, subject to decay, of an immobile, permanent and eternal being.

The conception of the necessary unit of all that is resolves itself into the poverty of the imagination, and a freer logic emancipates us from the straitwaistcoated benevolent institution which idealism palms off as the totality of being.

Hegel's philosophy was an integral part of the culture which authoritarianism had to overcome. It is therefore no accident that the National Socialist assault on Hegel begins with the repudiation of his political theory.

There is no spirit-driven life force, no throbbing, heaving, pullulating, protoplasmic, mystic jelly. Life is just bytes and bytes and bytes of digital information.