For the first time in the revolutionary movement of 1848, for the first time since 1793, a nation surrounded by superior counter-revolutionary forces dares to counter the cowardly counter-revolutionary fury by revolutionary passion, the terreur blanche by the terreur rouge. For the first time after a long period we meet with a truly revolutionary figure, a man who in the name of his people dares to accept the challenge of a desperate struggle, who for his nation is Danton and Carnot in one person - Lajos Kossuth.

What each individual wills is obstructed by everyone else, and what emerges is something that no one willed.

Labour is the source of all wealth, the political economists assert. And it really is the source -- next to nature, which supplies it with the material that it converts into wealth. But it is even infinitely more than this. It is the prime basic condition for all human existence, and this to such an extent that, in a sense, we have to say that labour created man himself.

The bourgeoisie ... lets him have the appearance of acting from a free choice, of making a contract with free, unconstrained consent, as a responsible agent who has attained his majority. Fine freedom, where the proletarian has no other choice than that of either accepting the conditions which the bourgeoisie offers him, or of starving, of freezing to death, of sleeping naked among the beasts of the forests!

How did this division of the nations come about, what was its basis? The division is in accordance with all the previous history of the nationalities in question. It is the beginning of the decision on the life or death of all these nations, large and small. All the earlier history of Austria up to the present day is proof of this and 1848 confirmed it. Among all the large and small nations of Austria, only three standard-bearers of progress took an active part in history, and still retain their vitality - the Germans, the Poles and the Magyars. Hence they are now revolutionary. All the other large and small nationalities and peoples are destined to perish before long in the revolutionary world storm. (Weltsturm). For that reason they are now counter-revolutionary.

People think they have taken quite an extraordinarily bold step forward when they have rid themselves of belief in hereditary monarchy and swear by the democratic republic. In reality, however, the state is nothing but a machine for the oppression of one class by another, and indeed in the democratic republic no less than in the monarchy.

The anarchists put the thing upside down. They declare that the proletarian revolution must begin by doing away with the political organisation of the state. But after its victory the sole organisation which the proletariat finds already in existence is precisely the state. This state may require very considerable alterations before it can fulfil its new functions. But to destroy it at such a moment would be to destroy the only organism by means of which the victorious proletariat can assert its newly-conquered power, hold down its capitalist adversaries and carry out that economic revolution of society without which the whole victory must end in a new defeat and in a mass slaughter of the workers similar to those after the Paris Commune.

I have never seen a class so deeply demoralised, so incurably debased by selfishness, so corroded within, so incapable of progress, as the English bourgeoisie; and I mean by this, especially the bourgeoisie proper, particularly the Liberal, Corn Law repealing bourgeoisie. For it nothing exists in this world, except for the sake of money, itself not excluded. It knows no bliss save that of rapid gain, no pain save that of losing gold. In the presence of this avarice and lust of gain, it is not possible for a single human sentiment or opinion to remain untainted.

The Austrian Germans and Magyars will be set free and wreak a bloody revenge on the Slav barbarians. The general war which will then break out will smash this Slav Sonderbund and wipe out all these petty hidebound nations, down to their very names. The next world war will result in the disappearance from the face of the earth not only of reactionary classes and dynasties, but also of entire reactionary peoples. And that, too, is a step forward.

The first act by virtue of which the State really constitutes itself the representative of the whole of society-the taking possession of the means of production in the name of society-this is, at the same time, its last independent act as a State. State interference in social relations becomes, in one domain after another, superfluous, and then dies out of itself; the government of persons is replaced by the administration of things, and by the conduct of processes of production. The State is not "abolished." It dies out.

With this as its basic constitution, civilization achieved things of which gentile society was not even remotely capable. But it achieved them by setting in motion the lowest instincts and passions in man and developing them at the expense of all his other abilities. From its first day to this, sheer greed was the driving spirit of civilization; wealth and again wealth and once more wealth, wealth, not of society, but of the single scurvy individual-here was its one and final aim. If at the same time the progressive development of science and a repeated flowering of supreme art dropped into its lap, it was only because without them modern wealth could not have completely realized its achievements.

The student of mathematics often finds it hard to throw off the uncomfortable feeling that his science, in the person of his pencil, surpasses him in intelligence,-an impression which the great Euler confessed he often could not get rid of. This feeling finds a sort of justification when we reflect that the majority of the ideas we deal with were conceived by others, often centuries ago. In a great measure it is really the intelligence of other people that confronts us in science.

Personally, people know themselves very poorly.

:...Vienna is the origin of so many schools of its own which were dominant in the 1920s. And one of the most fundamental and influential, in which we all were partially caught, was logical positivism. In fact, Mises' brother, Richard von Mises, became one of the leading figures. Now he and I all grew up in this Ernst Mach philosophy that ultimately everything must be rationally justified...

The aim of research is the discovery of the equations which subsist between the elements of phenomena.

In reality, the law always contains less than the fact itself, because it does not reproduce the fact as a whole but only in that aspect of it which is important for us, the rest being intentionally or from necessity omitted.

Scientists believe there is a hierarchy of facts and that among them may be made a judicious choice. They are right, since otherwise there would be no science... One need only open the eyes to see that the conquests of industry which have enriched so many practical men would never have seen the light, if these practical men alone had existed and if they had not been preceded by unselfish devotees who died poor, who never thought of utility, and yet had a guide far other than caprice.As Mach says, these devotees have spared their successors the trouble of thinking.

Mathematical and physiological researches have shown that the space of experience is simply an actual case of many conceivable cases, about whose peculiar properties experience alone can instruct us.

There is no problem in all mathematics that cannot be solved by direct counting. But with the present implements of mathematics many operations can be performed in a few minutes which without mathematical methods would take a lifetime.

Some Machians were sufficiently impressed by Einstein's interpretations of Brownian movement to accept atomism. Mach himself brushed such objections aside, and also emphatically rejected Einstein's relativity theory.

Not bodies produce sensations, but element-complexes (sensation-complexes) constitute the bodies. When the physicist considers the bodies as the permanent reality, the `elements' as the transient appearance, he does not realise that all `bodies' are only mental symbols for element-complexes (sensation-complexes)

To a contemporary reader, nonetheless, Mach's Analysis of Sensations (1886) disappoints. There is a loud echo of Hume in the work, for Mach, like Hume, emphasized the tangibility of all knowledge-ultimately, all knowledge is based in the senses.

Nature consists of the elements given by the senses. Primitive man first takes out of them certain complexes of these elements that present themselves with a certain stability and are most important to him. The first and oldest words are names for "things". ... The sensations are no "symbols of things". On the contrary the "thing" is a mental symbol for a sensation-complex of relative stability. Not the things, the bodies, but colours, sounds, pressures, times (what we usually call sensations) are the true elements of the world.

There was a loud echo of Hume in Mach's work, as both emphasized the tangibility of all knowledge-ultimately, all knowledge is based in the senses. Mach also emphasized the internal nature of all knowledge, in that it is experienced in the mind. Finally, he emphasized the importance of quantitative and mathematical methods and models to understand sensory experience.

The mental operation by which one achieves new concepts and which one denotes generally by the inadequate name of induction is not a simple but rather a very complicated process. Above all, it is not a logical process although such processes can be inserted as intermediary and auxiliary links. The principle effort that leads to the discovery of new knowledge is due to abstraction and imagination.

I know of nothing more terrible than the poor creatures who have learned too much. Instead of the sound powerful judgement which would probably have grown up if they had learned nothing, their thoughts creep timidly and hypnotically after words, principles and formulae, constantly by the same paths. What they have acquired is a spider's web of thoughts too weak to furnish sure supports, but complicated enough to provide confusion.

In the philosophy of Mach a world without matter is unthinkable. Matter in Mach's philosophy is not merely required as a test body to display properties of something already there ...it is an essential feature in causing those properties which it able to display, Inertia, for example, would not appear by the insertion of one test body in the world; in some way the presence of other matter is a necessary condition. It will be seen how welcome to such a philosophy is the theory that space and the inertial frame come into being with matter, and grow as it grows.

To ignore the true God is in fact only half an evil; atheism is worth more than the piety bestowed on mythical gods.

The mores I return to myself, the more I divest myself, under the traumatic effect of persecution , of my freedom as a constituted, wilful, imperialistic subject, the more I discover myself to be responsible' the more just I am, the more guilty I am. I am 'in myself' through others.

The moral consciousness can sustain the mocking gaze of the political man only if the certitude of peace dominates the evidence of war. Such a certitude is not obtained by a simple play of antitheses. The peace of empires issued from war rests on war. It does not restore to the alienated beings their lost identity. For that a primordial and original relation with being is needed.

The ego involved in responsibility is me and no one else, me with whom one whould have liked to pair up a sister soul, from whom one would have substitution and sacrifice.

The comprehension of God taken as a participation in his sacred life, an allegedly direct comprehension, is impossible, because participation is a denial of the divine, and because nothing is more direct than the face to face, which is straightforwardness itself.

The theory of transparency was set up in reaction to the theory of mental images, of an inner tableu which the perception of an object would leave in us. In imagination our gaze always goes outward, but imagination modifies and neutralizes the gaze: the real world appears in it as it were between parenthesis or quote marks.

By asserting the objectivity of the physical world, naturalism identifies the existence and the conditions of existence of the physical world with existence and the conditions of existence in general. It forgets that the world of the physicist necessarily refers back, through its intrinsic meaning, through the subjective world which one tries to exclude from reality as being pure appearance, conditioned by the empirical nature of man, which is incapable of reaching directly to a world of things in themselves. But while the world of the physicist claims to go beyond naive experience, his world really exists only in relation to naive experience.

To be or not to be is not the question where transcendence is concerned. The statement of being's other, of the otherwise than being, claims to state a difference over and beyond that which separates being from nothingness - the very difference of the beyond, the difference of transcendence.

The transition of the subject-object relation to that of the I-Thou implies a passage of consciousness to a new sphere of existence, viz, the interval, betweenness or Zwischen; and this is a passage from thought to Umfassung.

When ethics thus moves into the domain of politics and becomes morality, the possibility of violence appears because of the threat of the application of such absolutist forms of thought. Further, although the moral agent must remain free in order to avoid the totalizing domination of the state, morality must still be grounded in the ethical relation of the face-to-face.

Fear for the Other, fear for the other man's death is my fear, but is in no way an individual's taking fright.

The detour to ideality leads to coinciding with oneself, that is, to certainty, which remains the guide and guarantee of the whole spiritual adventure of being.

If every pure character in the Old Testament announces the Messiah, if every unworthy person is his torturer and every woman his Mother, does not the Book of Books lose all life with this obsessive theme? On the doctrine of prefiguration.

If to describe a misery were as easy to live through it!

By virtue of depression, we recall those misdeeds we buried in the depths of our memory. Depression exhumes our shames.

Who does not believe in Fate proves that he has not lived.

When you love someone, you hope - the more closely to be attached - that a catastrophe will strike your beloved.

Never unreal, Pain is a challenge to the universal fiction. What luck to be the only sensation granted a content, if not a meaning!

Of all that makes us suffer, nothing - so much as disappointment - gives us the sensation of at last touching Truth.

Basically-I speak of life as it is and not of abstract philosophical constructs-life is only bearable because one does not go to the end; doing something is only possible when one has particular illusions and that holds also for friendships, for everything.

What is not heartrending is superfluous, at least in music.

What is marvelous is that each day brings us a new reason to disappear.

This morning I thought, hence lost my bearings, for a good quarter of an hour.