POLITICAL economy, considered as a branch of the science of a statesman or legislator, proposes two distinct objects: first, to provide a plentiful revenue or subsistence for the people, or more properly to enable them to provide such a revenue or subsistence for themselves; and secondly, to supply the state or commonwealth with a revenue sufficient for the public services. It proposes to enrich both the people and the sovereign.

All things are poison, and nothing is without poison; but the dose makes it clear that a thing is not a poison.

The period of the actual revolution, the so-called transitory stage, must be the introduction, the prelude to the new social conditions. It is the threshold to the NEW LIFE, the new HOUSE OF MAN AND HUMANITY. As such it must be of the spirit of the new life, harmonious with the construction of the new edifice.

The man who hopes for naught at least has naught to fear.

Each piece of money is a mere coin, or means of circulation, only so long as it actually circulates.

The bourgeoisie has gained a monopoly of all means of existence in the broadest sense of the word. What the proletarian needs, he can obtain only from this bourgeoisie, which is protected in its monopoly by the power of the state. The proletarian is, therefore, in law and in fact, the slave of the bourgeoisie, which can decree his life or death.

Let your life be pleasing to the multitude, and it can not be so to yourself.

The more reified the world becomes, the thicker the veil cast upon nature, the more the thinking weaving that veil in its turn claims ideologically to be nature, primordial experience.

Why tempt ye me, ye hypocrites? Shew me the tribute money.

We must relearn to be alone.

The foundation of irreligious criticism is: Man makes religion, religion does not make man.

A global transition to a cruelty-free vegan diet won't just help non-human animals. The transition will also help malnourished humans who could benefit from the grain currently fed to factory-farmed animals. For factory-farming is not just cruel; it's energy-inefficient. Let's take just one example. Over the past few decades, millions of Ethiopians have died of "food shortages" while Ethiopia grew grain to sell to the West to feed cattle. Western meat-eating habits prop up the price of grain so that poor people in the developing world can't afford to buy it. In consequence, they starve by the millions.In my work, I explore futuristic, hi-tech solutions to the problem of suffering. But anybody who seriously wants to reduce human and non-human suffering alike should adopt a cruelty-free vegan lifestyle today.

To ruminate upon evils, to make critical notes upon injuries, and be too acute in their apprehensions, is to add unto our own tortures, to feather the arrows of our enemies, to lash ourselves with the scorpions of our foes, and to resolve to sleep no more.

If it is the moral right we are to look at, I say, that on every principle of moral obligation, I hold that the Jew has a right to political power.

Love is ever the beginning of Knowledge as fire is of light.

We boil at different degrees.

It is a political axiom that power follows property.

Far from New England's blustering shore,New England's worm her hulk shall bore,And sink her in the Indian seas,Twine, wine, and hides, and China teas.

Diogenes, in his mud-covered sandals, tramps over the carpets of Aristippus. The cynic pullulated at every corner, and in the highest places. This cynic did nothing but saboter the civilisation of the time. He was the nihilist of Hellenism. He created nothing, he made nothing. His role was to undo - or rather to attempt to undo, for he did not succeed in his purpose. The cynic, a parasite of civilisation, lives by denying it, for the very reason that he is convinced that it will not fail. What would become of the cynic among a savage people where everyone, naturally and quite seriously, fulfils what the cynic farcically considers to be his personal role?

Oceans of horse-hair, continents of parchment, and learned-sergeant eloquence, were it continued till the learned tongue wore itself small in the indefatigable learned mouth, cannot make unjust just.

Psychotherapists ... are dealing with people whose distress arises from what may be termed maya, to use the Hindu-Buddhist word whose exact meaning is not merely 'illusion' but the entire world-conception of a culture, considered as illusion in the strict etymological sense of a play (Latin, ludere). The aim of a way of liberation is not the destruction of maya but seeing it for what it is, or seeing through it. Play is not to be taken seriously, or, in other words, ideas of the world and of oneself which are social conventions and institutions are not to be confused with reality.

You can live, provided you live; that is, you can live for ever, provided you live a good life.

No particular results then, so far, but only an attitude of orientation, is what the pragmatic method means. The attitude of looking away from first things, principles, 'categories,' supposed necessities; and of looking towards last things, fruits, consequences, facts.

They showed me their trees, and I could not understand the intense love with which they looked at them; it was as though they were talking with creatures like themselves. And perhaps I shall not be mistaken if I say that they conversed with them. Yes, they had found their language, and I am convinced that the trees understood them. They looked at all Nature like that - at the animals who lived in peace with them and did not attack them, but loved them, conquered by their love. They pointed to the stars and told me something about them which I could not understand, but I am convinced that they were somehow in touch with the stars, not only in thought, but by some living channel.

The Hero as Divinity, the Hero as Prophet, are productions of old ages; not to be repeated in the new. They presuppose a certain rudeness of conception, which the progress of mere scientific knowledge puts an end to. There needs to be, as it were, a world vacant, or almost vacant of scientific forms, if men in their loving wonder are to fancy their fellow-man either a god or one speaking with the voice of a god. Divinity and Prophet are past.

Every philosophical, ethical, and political idea-its lifeline connecting it with its historical origins having been severed-has a tendency to become the nucleus of a new mythology, and this is one of the reasons why the advance of enlightenment tends at certain points to revert to superstition and paranoia. The majority principle ... has become the sovereign force to which thought must cater. It is a new god, not in the sense in which the heralds of the great revolutions conceived it, namely, as a power of resistance to existing injustice, but as a power of resistance to anything that does not conform.

The idea of universal human dignity ultimately comes out of Christianity... the view that all human beings are equal in the sight of God because they have the capacity for moral choice. As Western thought developed in the 17th-18th centuries, this took on a secular form under thinkers like Jean-Jacques Rousseau or Immanuel Kant or Georg Hegel, who argued that human equality is... based on human autonomy.

I should say that the universe is just there, and that is all.

The reservedness and distance that fathers keep, often deprive their sons of that refuge which would be of more advantage to them than an hundred rebukes or chidings.

God is denied either because the world is so bad or because the world is so good.

The ethical commonplaces of any period include ideas that may have been radical discoveries in a previous age. This is true of modern conceptions of liberty, equality, and democracy, and we are in the midst of ethical debates which will probably result two hundred years hence in a disseminated moral sensibility that people of our time would find very unfamiliar.

We refuse to have our conscience bound by any work or law, so that by doing this or that we should be righteous, or leaving this or that undone we should be damned.

As you hope to prove your own great value to the state, and having proved it, to attain at once to absolute power, so do I indulge a hope that I shall be the supreme power over you, if I am able to prove my own great value to you. Socrates speaking to Alcibiades

The most difficult subjects can be explained to the most slow-witted man if he has not formed any idea of them already; but the simplest thing cannot be made clear to the most intelligent man if he is firmly persuaded that he knows already, without a shadow of doubt, what is laid before him.

The Idea of Cause is expressed for purposes of science by these three Axioms:-'Every Event must have a Cause':-'Causes are measured by their Effects':-'Reaction is equal and opposite to Action'.

There is a sort of gratification in doing good which makes us rejoice in ourselves.

Logic takes care of itself; all we have to do is to look and see how it does it.

He who abhors and shuns the light of the Sun, He who refuses to behold with respect the living creation of God, He who leads the good to wickedness, He who makes the meadows waterless and the pastures desolate, He who lets fly his weapon against the innocent, An enemy of my faith, a destroyer of Thy principles is he, O Lord!

I believe it might interest a philosopher, one who can think himself, to read my notes. For even if I have hit the mark only rarely, he would recognize what targets I had been ceaselessly aiming at.

The mob has always behaved in this way-eagerly open to bribes that cannot be honorably accepted, and dissolutely callous to degradation and insult that cannot be honorably endured.

Ressentiment is always to some degree a determinant of the romantic type of mind. At least this is so when the romantic nostalgia for some past era (Hellas, the Middle Ages, etc.) is not primarily based on the values of that period, but on the wish to escape from the present. Then all praise of the "past" has the implied purpose of downgrading present-day reality.

His business is here, it is here that he is despised and vilified, it is here that he must carry out his undertaking.

My own long struggle to find my bearings, the disillusionments and disappointments I had experienced, had made me less dogmatic in my demands on people than I had been. They had helped me to understand the hard and lonely life of the rebel who had fought for an unpopular cause. Whatever bitterness I had felt against my old teacher had given way to deep sympathy long before his death. (about Johann Most)

If you don't want to explode with rage, leave your memory alone, abstain from burrowing there.

Reality and history, however, are not dialectical, and no idealist rhetorical gymnastics can make them conform to the dialect.

Justice is happiness according to virtue.