The hidden significance of these fables which is sometimes thought to have been detected, the ethics running parallel to the poetry and history, are not so remarkable as the readiness with which they may be made to express a variety of truths. As if they were the skeletons of still older and more universal truths than any whose flesh and blood they are for the time made to wear. It is like striving to make the sun, or the wind, or the sea symbols to signify exclusively the particular thoughts of our day. But what signifies it? In the mythus a superhuman intelligence uses the unconscious thoughts and dreams of men as its hieroglyphics to address men unborn. In the history of the human mind, these glowing and ruddy fables precede the noonday thoughts of men, as Aurora the sun's rays. The matutine intellect of the poet, keeping in advance of the glare of philosophy, always dwells in this auroral atmosphere.

The role of the artist is to create an Anti-environment as a means of perception and adjustment.

In the United States a man builds a house to spend his latter years in it and he sells it before the roof is on. He plants a garden and lets it just as the trees are coming into bearing. He brings a field into tillage and leaves other men to gather the crops. He embraces a profession and gives it up. He settles in a place which he soon afterward leaves to carry his changeable longings elsewhere. If his private affairs leave him any leisure he instantly plunges into the vortex of politics and if at the end of a year of unremitting labour he finds he has a few days' vacation, his eager curiosity whirls him over the vast extent of the United States, and he will travel fifteen hundred miles in a few days to shake off his happiness.

They [men] have corrupted this [God's supernatural] order by making profane things what they should make of holy things, because in fact, we believe scarcely any thing except which pleases us.

Consider the most famous pure dystopian tale of modern times, 1984, by George Orwell (1903-1950), published in 1948 (the same year in which Walden Two was published). I consider it an abominably poor book. It made a big hit (in my opinion) only because it rode the tidal wave of cold war sentiment in the United States.

Under the rule of a repressive whole, liberty can be made into a powerful instrument of domination. The range of choice open to the individual is not the decisive factor in determining the degree of human freedom, but what can be chosen and what is chosen by the individual.

A physician, after he had felt the pulse of Pausanias, and considered his constitution, saying, "He ails nothing," "It is because, sir," he replied, "I use none of your physic."

The greatness of the human being consists in this: that it is capable of the universe.

The offender never forgives.

Animals and plants are living effects of Nature; this Nature ... is none other than God in things... Diverse living things represent diverse divinities and diverse powers, which, besides the absolute being they possess, obtain the being communicated to all things according to their capacity and measure. Whence all of God is in all things (although not totally, but in some more abundantly and in others less) ... Think thus, of the sun in the crocus, in the narcissus, in the heliotrope, in the rooster, in the lion.... To the extent that one communicates with Nature, so one ascends to Divinity through Nature.

For the purposes of poetry a convincing impossibility is preferable to an unconvincing possibility.

It is your concern when your neighbor's wall is on fire.

I am almost inclined to set it up as a canon that a children's story which is enjoyed only by children is a bad children's story. The good ones last. A waltz which you can like only when you are waltzing is a bad waltz.

That the outer man is a picture of the inner, and the face an expression and revelation of the whole character, is a presumption likely enough in itself, and therefore a safe one to go on; borne out as it is by the fact that people are always anxious to see anyone who has made himself famous .... Photography ... offers the most complete satisfaction of our curiosity.

As money grows, care follows it and the hunger for more.

The deepest definition of youth is life as yet untouched by tragedy.

Virtue is debased by self-justification.

Without the background of a remembered faith modernism loses its conviction: it becomes routinised. For a long time now it has been assumed that there can be no authentic creation in the sphere of high art which is not is some way a 'challenge' to the ordinary public. Art must give offence, stepping out of the future fully armed against the bourgeois taste for kitsch and cliché. But the result of this is that offence becomes a cliché.

True poetry is a function of awakening. It awakens us, but it must retain the memory of previous dreams.

Privacy invasion is now one of biggest knowledge industries.

The Diary of Vaslav Nijinjsky reaches a limit of sincerity beyond any of the documents that we have referred to on this study. There are other modern works that express the same sense that civilized life is a form of living death; notably the poetry of T. S. Eliot and the novels of Franz Kafka; but there is an element of prophetic denunciation in both, the attitude of healthy men rebuking their sick neighbors. We possess no other record of the Outsider's problems that was written by a man about to be defeated and permanently smashed by those problems.

If people should ever start to do only what is necessary millions would die of hunger.

Every one excels in something in which another fails.

For I find that even those that have sought knowledge for itself and not for benefit, or ostentation, or any practical enablement in the course of their life, have nevertheless propounded to themselves a wrong mark, namely, satisfaction, which men call truth, and not operation. For as in the courts and services of princes and states, it is a much easier matter to give satisfaction than to do the business; so in the inquiring of causes and reasons it is much easier to find out such causes as will satisfy the mind of man, and quiet objections, than such causes as will direct him and give him light to new experiences and inventions.

But it is better perhaps to examine next the universal good, and to enquire in what sense the expression is used. Though such an investigation is likely to be difficult, because the persons who have introduced these ideas are our friends. Yet it will perhaps appear the best, and indeed the right course, at least for the preservation of truth, to do away with private feelings, especially as we are philosophers; for since both are dear to us, we are bound to prefer the truth.

The boundaries of the species, whereby men sort them, are made by men.

Ask, and it will be given to you; seek, and you will find; knock, and it will be opened to you. For everyone who asks receives, and he who seeks finds, and to him who knocks it will be opened.

Can a society in which thought and technique are scientific persist for a long period, as, for example, ancient Egypt persisted, or does it necessarily contain within itself forces which must bring either decay or explosion? "Can a Scientific Community Be Stable?,"

Wisdom and contrivance are shown in overcoming difficulties, so there is no place for them in a Being for whom no difficulties exist.

That chastity of honour which felt a stain like a wound.

To be a philosopher, that is to say, a lover of wisdom (for wisdom is nothing but truth), it is not enough for a man to love truth, in so far as it is compatible with his own interest, with the will of his superiors, with the dogmas of the church, or with the prejudices and tastes of his contemporaries; so long as he rests content with this position, he is only a philautos, not a philosophos [a lover of self, not a lover of wisdom]. For this title of honor is well and wisely conceived precisely by its stating that one should love the truth earnestly and with one's whole heart, and thus unconditionally and unreservedly, above all else, and, if need be, in defiance of all else. Now the reason for this is the one previously stated that the intellect has become free, and in this state it does not even know or understand any other interest than that of truth.

The unbeliever walks for a quadrillion miles, yet one moments of reality makes up for it.

For me, reason is the natural organ of truth; but imagination is the organ of meaning. Imagination, producing new metaphors or revivifying old, is not the cause of truth, but its condition.

It is the mark of an educated man to look for precision in each class of things just so far as the nature of the subject admits; it is evidently equally foolish to accept probable reasoning from a mathematician and to demand from a rhetorician scientific proofs.

God looks at the clean hands, not the full ones.

Staying as I am, one foot in one country and the other in another, I find my condition very happy, in that it is free.

There can never be a man so lost as one who is lost in the vast and intricate corrdiors of his own lonely mind, where none may reach and none may save. There never was a man so helpless as one who cannot remember.

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

I think it is not helpful to apply Darwinian language too widely. Conquest of nation by nation is too distant for Darwinian explanations to be helpful. Darwinism is the differential survival of self-replicating genes in a gene pool, usually as manifested by individual behaviour, morphology, and phenotypes. Group selection of any kind is not Darwinism as Darwin understood it nor as I understand it. There is a very vague analogy between group selection and conquest of a nation by another nation, but I don't think it's a very helpful analogy. So I would prefer not to invoke Darwinian language for that kind of historical interpretation.

I have heard with admiring submission the experience of the lady who declared "that the sense of being perfectly well-dressed gives a feeling of inward tranquility which religion is powerless to bestow".

The man who comes back through the Door in the Wall will never be quite the same as the man who went out. He will be wiser but less cocksure, happier but less self-satisfied, humbler in acknowledging his ignorance yet better equipped to understand the relationship of words to things, of systematic reasoning to the unfathomable Mystery which it tries, forever vainly, to comprehend.

And if it is grievous to be doomed one day to cease to be, perhaps it would be more grievous still to go on being always oneself, and no more than oneself, without being able to be at the same time other, without being able to be at the same time everything else, without being able to be all.

For he must rule as king until God has put all enemies under his feet. And the last enemy, death, is to be brought to nothing.

Alexander's career was piracy pure and simple, nothing but an orgy of power and plunder, made romantic by the character of the hero. There was no rational purpose in it, and the moment he died his generals and governors attacked one another.

Well, then, arrest him. You can accuse him of something or other afterward.

Demonstrating is therefore only the means through which I strip my thought of the form of "mine-ness" so that the other person may recognize it as his own.

This world belongs to the energetic.

I prefer to reach the few who really want to learn, rather than the many who come to be amused.

It is an article of faith that Mary is Mother of the Lord and still a Virgin.