Those who forget good and evil and seek only to know the facts are more likely to achieve good than those who view the world through the distorting medium of their own desires.

A life without adventure is likely to be unsatisfying, but a life in which adventure is allowed to take whatever form it will is sure to be short.

Regarded anatomically, the resemblances between the foot of Man and the foot of the Gorilla are far more striking and important than the differences. ...be the differences between the hand and foot of Man and those of the Gorilla what they may-the differences between those of the Gorilla and those of the lower Apes are much greater.

Why is psychology the youngest of the empirical sciences? Why have we not long since discovered the unconscious and raised up its treasure-house of eternal images? Simply because we had a religious formula for everything psychic - and one that is far more beautiful and comprehensive than immediate experience. Though the Christian view of the world has paled for many people, the symbolic treasure-rooms of the East are still full of marvels that can nourish for a long time to come the passion for show and new clothes. What is more, these images - be they Christian or Buddhist or what you will - are lovely, mysterious, richly intuitive.

And perhaps this habit of much travel, and the engendering of scattered friendships, may prepare the euthanasia of ancient nations.

One recognizes one's course by discovering the paths that stray from it.

We reason deeply, when we forcibly feel.

Humility is the fruit of inner security and wise maturity. To be humble is to be so sure of one's self and one's mission that one can forego calling excessive attention to one's self and status. And, even more pointedly, to be humble is to revel in the accomplishments or potentials of others -- especially those with whom one identifies and to whom one is linked organically.

The second requirement of a virus-friendly environment - that it should obey a program of coded instructions - is again only quantitatively less true for brains than for cells or computers. We sometimes obey orders from one another, but also we sometimes don't. Nevertheless, it is a telling fact that, the world over, the vast majority of children follow the religion of their parents rather than any of the other available religions. Instructions to genuflect, to bow towards Mecca, to nod one's head rhythmically towards the wall, to shake like a maniac, to "speak in tongues" - the list of such arbitrary and pointless motor patterns offered by religion alone is extensive - are obeyed, if not slavishly, at least with some reasonably high statistical probability.

When we subordinate rest to work, we ignore the divine.

Rascals are always sociable - more's the pity! and the chief sign that a man has any nobility in his character is the little pleasure he takes in others' company.

Step not beyond the beam of the balance.

We have seen that the true source of the power of demagogues is the obstinacy of rulers and that a liberal Government makes a conservative people. 

At this very moment, I am suffering - as we say in French, j'ai mal. This event, crucial for me, is nonexistent, even inconceivable for anyone else, for everyone else. Except for God, if that word can have a meaning.

The superior man thinks of virtue; the small man thinks of comfort. The superior man thinks of the sanctions of law; the small man thinks of favors which he may receive.

If insistence on them tends to unsettle established systems ... self-evident truths are by most people silently passed over; or else there is a tacit refusal to draw from them the most obvious inferences.

The quality of feeling is the true psychical representative of the first category of the immediate as it is in its immediacy, of the present in its direct positive presentness. Qualities of feeling show myriad-fold variety, far beyond what the psychologists admit. This variety however is in them only insofar as they are compared and gathered into collections. But as they are in their presentness, each is sole and unique; and all the others are absolute nothingness to it - or rather much less than nothingness, for not even a recognition as absent things or as fictions is accorded to them. The first category, then, is Quality of Feeling, or whatever is such as it is positively and regardless of aught else.

It is better to live under a tree in a jungle inhabited by tigers and elephants, to maintain oneself in such a place with ripe fruits and spring water, to lie down on grass and to wear the ragged barks of trees than to live amongst one's relations when reduced to poverty.

Collectively, the more civilized men are, the more they are actors. They assume the appearance of attachment, of esteem for others, of modesty, and of disinterestedness, without ever deceiving anyone, because everyone understands that nothing sincere is meant. Persons are familiar with this, and it is even a good thing that this is so in this world, for when men play these roles, virtues are gradually established, whose appearance had up until now only been affected. These virtues ultimately will become part of the actor's disposition. To deceive the deceiver in ourselves, or the tendency to deceive, is a fresh return to obedience.

If the individual were no longer compelled to prove himself on the market, as a free economic subject, the disappearance of this kind of freedom would be one of the greatest achievements of civilization. The technological processes of mechanization and standardization might release individual energy into a yet uncharted realm of freedom beyond necessity. The very structure of human existence would be altered; the individual would be liberated from the work world's imposing upon him alien needs and alien possibilities. The individual would be free to exert autonomy over a life that would be his own.

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

Men and women meet now to be idle. Is it extraordinary that they do not know each other, and that, in their mutual ignorance, they form no surer friendships? Did they meet to do something together, then indeed they might form some real tie. But, as it is, they are not there, it is only a mask which is there - a mouth-piece of ready-made sentences about the "topics of the day"; and then people rail against men for choosing a woman "for her face" - why, what else do they see?

What does love look like? It has the hands to help others. It has the feet to hasten to the poor and needy. It has eyes to see misery and want. It has the ears to hear the sighs and sorrows of men. That is what love looks like.

Pyrrhus, when his friends congratulated to him his victory over the Romans under Fabricius, but with great slaughter of his own side, said to them, "Yes; but if we have such another victory, we are undone".

Tis the good reader that makes the good book; in every book he finds passages which seem confidences or asides hidden from all else and unmistakenly meant for his ear.

Though the principles of the banking trade may appear somewhat abstruse, the practice is capable of being reduced to strict rules. To depart upon any occasion from these rules, in consequence of some flattering speculation of extraordinary gain, is almost always extremely dangerous, and frequently fatal to the banking company which attempts it.

I see your vile implication. My only explanation for it is that you are criminally insane.

His obedience is real since he really and truly fulfills his mission, since he runs real risks in order to carry out the beloved's orders. But, on the other hand, it is imaginary because he submits only to a creature of his mind.

When you wish to instruct, be brief; that men's minds may take in quickly what you say, learn its lesson, and retain it faithfully. Every word that is unnecessary only pours over the side of a brimming mind.

But if we discard this definition of a people, and, assuming another, say that a people is an assemblage of reasonable beings bound together by a common agreement as to the objects of their love, then, in order to discover the character of any people, we have only to observe what they love. Yet whatever it loves, if only it is an assemblage of reasonable beings and not of beasts, and is bound together by an agreement as to the objects of love, it is reasonably called a people; and it will be a superior people in proportion as it is bound together by higher interests, inferior in proportion as it is bound together by lower.

He could almost wish he were superstitious. He could then console himself with the thought that the casual meaningless meeting had really been directed by a knowing and purposeful Fate.

Why did we obey? The question hardly occurred to us. We had formed the habit of deferring to our parents and teachers. All the same we knew very well that it was because they were our parents, because they were our teachers. Therefore, in our eyes, their authority came less from themselves than from their status in relation to us.

Understand me: I wish to be a man from somewhere, a man among men. You see, a slave, when he passes by, weary and surly, carrying a heavy load, limping along and looking down at his feet, only at his feet to avoid falling down; he is in his town, like a leaf in greenery, like a tree in a forest, argos surrounds him, heavy and warm, full of herself; I want to be that slave, Electra, I want to pull the city around me and to roll myself up in it like a blanket. I will not leave.

Beware an act of avarice; it is bad and incurable disease.

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.

I was a solitary, shy, priggish youth. I had no experience of the social pleasures of boyhood and did not miss them. But I liked mathematics, and mathematics was suspect because it has no ethical content. I came also to disagree with the theological opinions of my family, and as I grew up I became increasingly interested in philosophy, of which they profoundly disapproved. Every time the subject came up they repeated with unfailing regularity, 'What is mind? No matter. What is matter? Never mind.' After some fifty or sixty repetitions, this remark ceased to amuse me.

It is now time for us to pay a decent, a rational, a manly reverence to our ancestors, not by superstitiously adhering to what they, in other circumstances, did, but by doing what they, in our circumstances, would have done.

It was an important moment. The old partners of the spectacle of punishment, the body and the blood, gave way. A new character came of the scene, masked. It was the end of a certain kind of tragedy; comedy began, with shadow play, faceless voices, impalpable entities. The apparatus of punitive justice must now bite into this bodiless reality.

All men are in need of help and depend on one another. Human solidarity is the necessary condition for the unfolding of any one individual.

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.

I feel safer with a Pyrrho than with a St. Paul, for a jesting wisdom is gentler than an unbridled sanctity.

We are not so absurd as to propose that the teacher should not set forth his own opinions as the true ones and exert his utmost powers to exhibit their truth in the strongest light. To abstain from this would be to nourish the worst intellectual habit of all, that of not finding, and not looking for, certainty in any teacher. But the teacher himself should not be held to any creed; nor should the question be whether his own opinions are the true ones, but whether he is well instructed in those of other people, and, in enforcing his own, states the arguments for all conflicting opinions fairly.

All life, Omnipotent Father, is thy life! and the eye of religion alone penetrates to the realms of truth and beauty. I am related to thee, and what I behold around me is related to me; all is full of animation, and looks towards me with bright spiritual eyes, and speaks with spirit voices to my heart.

Art is the activity that exalts and denies simultaneously. "No artist tolerates reality," says Nietzsche.

The foundation of morality is to have done, once and for all, with lying; to give up pretending to believe that for which there is no evidence, and repeating unintelligible propositions about things beyond the possibilities of knowledge.

Have ye not read what David did, when he was an hungred, and they that were with him; How he entered into the house of God, and did eat the shewbread, which was not lawful for him to eat, neither for them which were with him, but only for the priests? Or have ye not read in the law, how that on the sabbath days the priests in the temple profane the sabbath, and are blameless? But I say unto you, That in this place is one greater than the temple. But if ye had known what this meaneth, I will have mercy, and not sacrifice, ye would not have condemned the guiltless.

The revolutionaries say: "The government organization is bad in this and that respect; it must be destroyed and replaced by this and that." But a Christian says: "I know nothing about the governmental organization, or in how far it is good or bad, and for the same reason I do not want to support it."

If you are going to build something in the air it is always better to build castles than houses of cards.