Marx explains the alienation of labor as exemplified in, first, the relation of the worker to the product of his labor and, second, the relation of the worker to his own activity. P. 276

It is surely better to be wronged than to do wrong.

The question "cui bono" to what practical end and advantage do your researches tend? is one which the speculative philosopher who loves knowledge for its own sake, and enjoys, as a rational being should enjoy, the mere contemplation of harmonious and mutually dependent truths, can seldom hear without a sense of humiliation. He feels that there is a lofty and disinterested pleasure in his speculations which ought to exempt them from such questioning; communicating as they do to his own mind the purest happiness (after the exercise of the benevolent and moral feelings) of which human nature is susceptible, and tending to the injury of no one, he might surely allege this as a sufficient and direct reply to those who, having themselves little capacity, and less relish for intellectual pursuits, are constantly repeating upon him this enquiry.

The crisis facing men is not the crisis of masculinity, it is the crisis of patriarchal masculinity. Until we make this distinction clear, men will continue to fear that any critique of patriarchy represents a threat.

Any reductionist program has to be based on an analysis of what is to be reduced. If the analysis leaves something out, the problem will be falsely posed.

We ought to regard the interests of the state as of far greater moment than all else, in order that they may be administered well; and we ought not to engage in eager rivalry in despite of equity, nor arrogate to ourselves any power contrary to the common welfare. For a state well administered is our greatest safeguard. In this all is summed up: When the state is in a healthy condition all things prosper; when it is corrupt, all things go to ruin.

Youth is wholly experimental.

Knowledge is the plague of life, and consciousness, an open wound in its heart.

What, exactly, have the errors of exegesis and philosophy done in order to confuse Christianity, and how have they confused Christianity? Quite briefly and categorically, they have simply forced back the sphere of paradox-religion into the sphere of aesthetics, and in consequence have succeeded in brings Christian terminology to such a pass that terms which, so long as they remain within their sphere, are qualitative categories, can be put to almost any use as clever expressions.

I am Alpha and Omega, the beginning and the end, the first and the last.

From the nature and purpose of civil institutions, all the lands within the limits which any particular society has circumscribed around itself are assumed by that society, and subject to their allotment only. This may be done by themselves, assembled collectively, or by their legislature, to whom they may have delegated sovereign authority; and if they are alloted in neither of these ways, each individual of the society may appropriate to himself such lands as he finds vacant, and occupancy will give him title.

Egoism you say? There is nothing more universal than the individual, for what is the property of each is the property of all. Each man is worth more than the whole of humanity, nor will it do to sacrifice each to all save in so far as all sacrifice themselves to each. That which we call egoism is the principle of psychic gravity, the necessary postulate. "Love thy neighbor as thyself," we are told, the presupposition being that each man loves himself; and it is not said "Love thyself." And nevertheless, we do not know how to love ourselves.

People trifle with love. Now, I deny that love is a strong passion. Fear is the strong passion; it is with fear that you must trifle, if you wish to taste the intensest joys of living.

All exercise of authority perverts, and submission to authority humiliates.

The Scientific discourse extracts truths from the errors which surround and oppose it on all sides and in every form; and, by demolition of these opposing views as error, and as impossible to true thought, shows the truth as that which alone remains after their withdrawal, and therefore as the only possible truth:--and in this separation of opposites, and elucidation of the truth from the confused chaos in which truth and error lie mingled together, consists the peculiar and characteristic nature of the Scientific discourse. This method creates and produces truth, before our eyes, out of a world full of error.

All characteristics of material things as they are presented to us in the acts of external perception (e.g. colour) are endowed with the separateness of spatial extension, but it is only when we build up a single connected real world out of all our experiences that the spatial extension, which is a constituent of every perception, becomes a part of one and the same all-inclusive space. ... every material thing can, without changing content, equally well occupy a position in Space different from its present one. This immediately gives us the property of the homogeneity of space which is the root of the conception, Congruence.

What is an artist? A provincial who finds himself somewhere between a physical reality and a metaphysical one... It's this in-between that I'm calling a province, this frontier country between the tangible world and the intangible one - which is really the realm of the artist.

Philosophy, in one of its functions, is the critic of cosmologies. It is its function to harmonise, refashion, and justify divergent intuitions as to the nature of things. It has to insist on the scrutiny of the ultimate ideas, and on the retention of the whole of the evidence in shaping our cosmological scheme. Its business is to render explicit, and - so far as may be - efficient, a process which otherwise is unconsciously performed without rational tests.

Nothing less will content me, than whole America.

Hope is the normal form of delirium.

The dead? But the dead have no rights. They are nothing; and nothing cannot own something. Where there is no substance, there can be no accident. This corporeal globe, and everything upon it, belong to its present corporeal inhabitants, during their generation. They alone have a right to direct what is the concern of themselves alone, and to declare the law of that direction; and this declaration can only be made by their majority. That majority, then, has a right to depute representatives to a convention, and to make the constitution what they think will be the best for themselves.

Justice is the end of government. It is the end of civil society. It ever has been, and ever will be, pursued until it be obtained, or until liberty be lost in the pursuit.

Certainly no nation ever before abandoned to the avarice and jugglings of private individuals to regulate according to their own interests, the quantum of circulating medium for the nation - to inflate, by deluges of paper, the nominal prices of property, and then to buy up that property at 1s. in the pound, having first withdrawn the floating medium which might endanger a competition in purchase. Yet this is what has been done, and will be done, unless stayed by the protecting hand of the legislature. The evil has been produced by the error of their sanction of this ruinous machinery of banks; and justice, wisdom, duty, all require that they should interpose and arrest it before the schemes of plunder and spoliation desolate the country.

The great majority of men and women, in ordinary times, pass through life without ever contemplating or criticising, as a whole, either their own conditions or those of the world at large. They find themselves born into a certain place in society, and they accept what each day brings forth, without any effort of thought beyond what the immediate present requires. Almost as instinctively as the beasts of the field, they seek the satisfaction of the needs of the moment, without much forethought, and without considering that by sufficient effort the whole conditions of their lives could be changed.

Is anything more certain than that in all those vast times and spaces, if I were allowed to search them, I should nowhere find her face, her voice, her touch? She died. She is dead. Is the word so difficult to learn?

The fear of being alone, or of being unloved, had caused women of all races to passively accept sexism and sexist oppression.

A Parliament speaking through reporters to Buncombe and the twenty-seven millions, mostly fools.

Might is that which makes a thing of anybody who comes under its sway. When exercised to the full, it makes a thing of man in the most literal sense, for it makes him a corpse.

No one can enjoy freedom without trembling.

Nature paints the best part of a picture, carves the best parts of the statue, builds the best part of the house, and speaks the best part of the oration.

With the abolition of otium and of the ego no aloof thinking is left. ... Without otium philosophical thought is impossible, cannot be conceived or understood.

It is better to conceal ignorance than to expose it.

A word is a bud attempting to become a twig. How can one not dream while writing? It is the pen which dreams. The blank page gives the right to dream.

The needs of the soul can for the most part be listed in pairs of opposites which balance and complete one another. The human soul has need of equality and of hierarchy. Equality is the public recognition, effectively expressed in institutions and manners, of the principle that an equal degree of attention is due to the needs of all human beings. Hierarchy is the scale of responsibilities. Since attention is inclined to direct itself upwards and remain fixed, special provisions are necessary to ensure the effective compatibility of equality and hierarchy.

The fundament upon which all our knowledge and learning rests is the inexplicable.

Only puny secrets need protection. Big secrets are protected by public incredulity. You can actually dissipate a situation by giving it maximal coverage. As to alarming people, that's done by rumours, not by coverage.

Nine-tenths of the activities of a modern Government are harmful; therefore the worse they are performed, the better.

As soon as the discourse is about a holy spirit, about believing in the holy spirit, how many do you think believe in that? Or when the discourse is about an evil spirit that should be renounced: how many do you think believe in such a thing? How can this be? Is it perhaps because the subject becomes too earnest when it is the holy spirit? For I can talk about, believe in, the spirit of the age, the spirit of the world, and the like and do not thereby need to think of anything specific. It is a kind of spirit, but I am not absolutely bound by what I say. And not being bound by what one says is highly prized.

What do we mean by saying that existence precedes essence? We mean that man first of all exists, encounters himself, surges up in the world-and defines himself afterwards. If man as the existentialist see him is not definable, it is because to begin with he is nothing. He will not be anything until later, and then he will be what he makes of himself. Thus, there is no human nature, because there is no God to have a conception of it. Man simply is. Not that he is simply what he conceives himself to be, but he is what he wills, and as he conceives himself after already existing - as he wills to be after that leap towards existence. Man is nothing else but that which he makes of himself. That is the first principle of existentialism.

Computers can do better than ever what needn't be done at all. Making sense is still a human monopoly.

There are very many people who read simply to prevent themselves from thinking.

The effects of mescalin or LSD can be, in some respects, far more satisfying than those of alcohol. To begin with, they last longer; they also leave behind no hangover, and leave the mental faculties clear and unimpaired. They stimulate the faculties and produce the ideal ground for a peak experience.

The will of man has no power whatever over his opinions; he must, and ever did, and ever will, believe what has been, is, or may be impressed on his mind by his predecessors, and the circumstances which surround him.

There is no more consensus on what justice means than there is on the character of the good. If anything, there is less. Among the virtues, justice is one of the most shaped by convention. For that reason it is among the most changeable.

They are irreverent to the gods and disobedient to our edicts, lenient as they are. For we allow none of them to be dragged to the altars unwillingly...It is therefore my pleasure to announce and publish to all the people by this edict, that they must not abet the seditions of the clergy...They may hold their meetings, if they wish, and offer prayers according to their established use...and for the future, let all people live in harmony...Men should be taught and won over by reason, not by blows, insults, and corporal punishments. I therefore most earnestly admonish the adherents of the true religion not to injure or insult the Galilaeans in any way...Those who are in the wrong in matters of supreme importance are objects of pity rather than of hate...

In how many churches, by how many prophets, tell me, is man made sensible that he is an infinite Soul; that the earth and heavens are passing into his mind; that he is drinking forever the soul of God?

Affection requires a firmer foundation than sympathy, and few people have a principle of action sufficiently stable to produce rectitude of feeling; for in spite of all the arguments I have heard to justify deviations from duty, I am persuaded that even the most spontaneous sensations are more under the direction of principle than weak people are willing to allow.