Then he tried to recall the lessons of Mr. Wisdom. "it is I myself, eternal Spirit, who drives this Me, the slave, along that ledge. I ought not to care whether he falls and breaks his neck or not. It is not he that is real, it is I - I - I.

Body and soul: a horse harnessed beside an ox.

It is almost never when a state of things is the most detestable that it is smashed, but when, beginning to improve, it permits men to breathe, to reflect, to communicate their thoughts with each other, and to gauge by what they already have the extent of their rights and their grievances. The weight, although less heavy, seems then all the more unbearable.

IV. Every tax ought to be contrived as both to take out and to keep out of the pockets of the people as little as possible, over and above what it brings into the public treasury of the state.

The Doctrine of a Perfect God; in whose nature nothing arbitrary or changeable can have a place; in whose Highest Being we all live, and in this Life may, and ought at all times to be, blessed;-this Doctrine, which ignorant men think they have sufficiently demolished when they have proclaimed it to be Mysticism, is by no means Mysticism, for it has an immediate reference to human action, and in deed to the inmost spirit which ought to inspire and guide all our actions. It can only become Mysticism when it is associated with the pretext that the insight into this truth proceeds from a certain inward and mysterious light, which is not accessible to all men, but is only bestowed upon a few favourites chosen from among the rest:-in which pretext the Mysticism consists, for it betrays a presumptuous contemplation of personal merit, and a pride in mere sensuous Individuality.

O Fortune, cruellest of heavenly powers, why make such game of this poor life of ours?

I shall need only myself to be happy.

Don't waste yourself in rejection, nor bark against the bad, but chant the beauty of the good.

Nothing appears more surprising to those, who consider human affairs with a philosophical eye, than the easiness with which the many are governed by the few; and the implicit submission, with which men resign their own sentiments and passions to those of their rulers. When we enquire by what means this wonder is effected, we shall find, that, as Force is always on the side of the governed, the governors have nothing to support them but opinion. It is therefore, on opinion only that government is founded; and this maxim extends to the most despotic and most military governments, as well as to the most free and most popular.

One simple method is to take a pen or pencil and hold it up against a blank wall or ceiling. Now concentrate on the pen as if it is the most important thing in the world. Then allow your sense to relax, so you see the pen against the background of the wall. Concentrate again. Relax again. Keep on doing this until you become aware of the ability to focus attention at will. You will find that this unaccustomed activity of the will is tiring; it produces a sense of strain behind the eyes. My own perception is that if you persist, in spite of the strain, the result is acute discomfort, followed by a sudden immense relief - the 'peak experience'.

Jacobinism is the revolt of the enterprising talents of a country against its property.

In the world of action, we know that it is disastrous to treat animals or human beings as though they were stocks and stones. Why should we suppose this treatment to be any less mistaken in the world of ideas?

Cautiousness in judgment is nowadays to be recommended to each and every one: if we gained only one incontestable truth every ten years from each of our philosophical writers the harvest we reaped would be sufficient. ... To grow wiser means to learn to know better and better the faults to which this instrument with which we feel and judge can be subject.

There is a further advantage [to hydrogen bombs]: the supply of uranium in the planet is very limited, and it might be feared that it would be used up before the human race was exterminated, but now that the practically unlimited supply of hydrogen can be utilized, there is considerable reason to hope that homo sapiens may put an end to himself, to the great advantage of such less ferocious animals as may survive. But it is time to return to less cheerful topics.

And therefore just as a brigand caught in broad daylight in the act cannot persuade us that he did not lift his knife in order to rob his victim of his purse, and had no thought of killing him, we too, it would seem, cannot persuade ourselves or others that the soldiers and policemen around us are not to guard us, but only for defense against foreign foes, and to regulate traffic and fetes and reviews; we cannot persuade ourselves and others that we do not know that the men do not like dying of hunger, bereft of the right to gain their subsistence from the earth on which they live; that they do not like working underground, in the water, or in the stifling heat, for ten to fourteen hours a day, at night in factories to manufacture objects for our pleasure. One would imagine it impossible to deny what is so obvious. Yet it is denied.

Lord Jesus Christ, our foolish minds are weak; they are more than willing to be drawn-and there is so much that wants to draw us to itself. There is pleasure with its seductive power, the multiplicity with its bewildering distractions, the moment with its infatuating importance and the conceited laboriousness of busyness and the careless time-wasting of light-mindedness and the gloomy brooding of heavy-mindedness-all this will draw us away from ourselves to itself in order to deceive us. But you, who are truth, only you, our Savior and Redeemer, can truly draw a person to yourself, which you have promised to do-that you will draw all to yourself. Then may God grant that by repenting we may come to ourselves, so that you, according to your Word, can draw us to yourself-from on high, but through lowliness and abasement.

For Leopardi evil is integral to the way the world works; but when he talks of evil he does not mean any kind of malign agency of the sort that Gnostics imagined. Evil is the suffering that is built into the scheme of things. 'What hope is there when evil is ordinary?' he asks. 'I mean, in an order where evil is necessary?' These rhetorical questions show why Leopardi had no interest in projects of revolution and reform. No type of human action - least of all the harlequinade of politics - could fundamentally alter a world in which evil was ordinary.

Societies, not states, are 'the social atoms' with which students of history have to deal.

Am I a free agent, or am I merely the manifestation of a foreign power? Neither appear sufficiently well founded.By the most courageous resolve of my life am I reduced to this! what Power can save me from it, from myself?

The possibility of divorce renders both marriage partners stricter in their observance of the duties they owe to each other. Divorces help to improve morals and to increase the population.

Cure the drunkard, heal the insane, mollify the homicide, civilize the Pawnee, but what lessons can be devised for the debaucher of sentiment?

Further acquaintance with the labors of the Quakers and their works - with Fox, Penn, and especially the work of Dymond (published in 1827) - showed me not only that the impossibility of reconciling Christianity with force and war had been recognized long, long ago, but that this irreconcilability had been long ago proved so clearly and so indubitably that one could only wonder how this impossible reconciliation of Christian teaching with the use of force, which has been, and is still, preached in the churches, could have been maintained in spite of it.

Above all our thought should be empty, waiting, not seeking anything, but ready to receive in its naked truth the object that is to penetrate it. All wrong translations, all absurdities in geometry problems, all clumsiness of style, and all faulty connection of ideas in compositions and essays, all such things are due to the fact that thought has seized upon some idea too hastily, and being thus prematurely blocked, is not open to the truth.

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

The Philosophy of Nature takes up the material, prepared for it by physics out of experience, at the point to which physics has brought it, and again transforms it, without basing it ultimately on the authority of experience. Physics therefore must work into the hands of philosophy, so that the latter may translate into a true comprehension (Begriff) the abstract universal transmitted to it, showing how it issues from that comprehension as an intrinsically necessary whole.

Liberal philosophy, at this point, ceases to be empirical and British in order to become German and transcendental. Moral life, it now believes, is not the pursuit of liberty and happiness of all sorts by all sorts of different creatures; it is the development of a single spirit in all life through a series of necessary phases, each higher than the preceding one. No man, accordingly, can really or ultimately desire anything but what the best people desire. This is the principle of the higher snobbery; and in fact, all earnest liberals are higher snobs.

We never have a full demonstration, although there is always an underlying reason for the truth, even if it is only perfectly understood by God, who alone penetrated the infinite series in one stroke of the mind.

Verily I say unto you, All sins shall be forgiven unto the sons of men, and blasphemies wherewith soever they shall blaspheme: But he that shall blaspheme against the Holy Ghost hath never forgiveness, but is in danger of eternal damnation.

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

The aim of jazz is the mechanical reproduction of a regressive moment, a castration symbolism. 'Give up your masculinity, let yourself be castrated,' the eunuchlike sound of the jazz band both mocks and proclaims, 'and you will be rewarded, accepted into a fraternity which shares the mystery of impotence with you, a mystery revealed at the moment of the initiation rite.

Our design, not respecting arts, but philosophy, and our subject, not manual, but natural powers, we consider chiefly those things which relate to gravity, levity, elastic force, the resistance of fluids, and the like forces, whether attractive or impulsive; and therefore we offer this work as mathematical principles of philosophy; for all the difficulty of philosophy seems to consist in this - from the phenomena of motions to investigate the forces of nature, and then from these forces to demonstrate the other phenomena...

Wonder is the feeling of a philosopher, and philosophy begins in wonder.

Lying and guile need only to be revealed and recognized to be undone. When once lying is recognized as such, it needs no second stroke; it falls of itself and vanishes in shame.

An army of principles will penetrate where an army of soldiers cannot; it will succeed where diplomatic management would fall: it is neither the Rhine, the Channel, nor the ocean that can arrest its progress: it will march on the horizon of the world, and it will conquer.

Even serious students are misled by the myth of the subject.

Power is more 'spacious' than violence. And violence becomes power if it 'gives itself more time.' Looked at from this perspective, power rests on an excess of space and time.

Not by way of reason, but only by way of love and suffering, do we come to the living God, the human God. Reason rather separates us from Him. We cannot first know Him in order that afterward we may love Him; we must begin by loving Him, longing for Him, hungering after Him, before knowing Him. The knowledge of God proceeds from the love of God, and this love has little or nothing of the rational in it. For God is indefinable. To seek to define Him is to seek to confine Him within the limits of our mind - that is to say, to kill Him. In so far as we attempt to define Him, there rises up before us - Nothingness.

The art of progress is to preserve order amid change, and to preserve change amid order.

So potent was Religion in persuading to do wrong.

Technological progress has merely provided us with more efficient means for going backwards.

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.

The desire to die was my one and only concern; to it I have sacrificed everything, even death.

There is the world for you. Beauty, true beauty, is intangible. It is in the eye of the beholder. Something that we can lose at any moment, and the more you examine it, the more illusive it becomes. True happiness is virtue, and virtue is predicated on knowledge and righteous conduct.

We see in tragedy the noblest men, after a long conflict and suffering, finally renounce forever all the pleasure of life and the aims till then pursued so keenly, or cheerfully and willingly give up life itself.

The necessities of the time have accorded to the petty interests of every day life such overwhelming attention : the deep interests of actuality and the strife respecting these have engrossed all the powers and the forces of the mind - as also the necessary means - to so great an extent, that no place has been left to the higher inward life, the intellectual operations of a purer sort; and the better natures have thus been stunted in their growth, and in great measure sacrificed.

It is impossible to pursue this nonsense any further.