Government was intended to suppress injustice, but it offers new occasions and temptations for the commission of it.

Today I escaped from anxiety. Or no, I discarded it, because it was within me, in my own perceptions-not outside.

It is natural for us to seek a Standard of Taste; a rule, by which the various sentiments of men may be reconciled; at least, a decision, afforded, confirming one sentiment, and condemning another.

No greater mistake can be made than to imagine that what has been written latest is always the more correct; that what is written later on is an improvement on what was written previously; and that every change means progress. Men who think and have correct judgment, and people who treat their subject earnestly, are all exceptions only. Vermin is the rule everywhere in the world: it is always at hand and busily engaged in trying to improve in its own way upon the mature deliberations of the thinkers.

With a higher moral nature will come a restriction on the multiplication of the inferior.

Originality is a thing we constantly clamour for, and constantly quarrel with; as if, observes our author himself, any originality but our own could be expected to content us! In fact all strange thing are apt, without fault of theirs, to estrange us at first view, and unhappily scarcely anything is perfectly plain, but what is also perfectly common.

One of the greatest delusions of the average man is to forget that life is death's prisoner.

Although I consider our political world to be the best of which we have any historical knowledge, we should beware of attributing this fact to democracy or to freedom. Freedom is not a supplier who delivers goods to our door. Democracy does not ensure that anything is accomplished - certainly not an economic miracle. It is wrong and dangerous to extol freedom by telling people that they will certainly be all right once they are free. How someone fares in life is largely a matter of luck or grace, and to a comparatively small degree perhaps also of competence, diligence, and other virtues. The most we can say of democracy or freedom is that they give our personal abilities a little more influence on our well-being.

Neither a man nor a crowd nor a nation can be trusted to act humanely or to think sanely under the influence of a great fear.

Superstition, idolatry, and hypocrisy have ample wages, but truth goes a-begging.

Start with a planet like the earth, with a complement of simple compounds bound to exist upon it, add the energy of a nearby sun, and you are bound to end with nucleic acids. You can't avoid it.

Imagine a book of unexplained mysteries written by a contemporary of Shakespeare. It might include the mystery of the falling stars that sweep through the sky foretelling disaster; the mystery of the Kraken, the giant sea devil with 50-foot tentacles; the mystery of monster bones, sometimes found in caves or on beaches. Such a book would be a curious mixture of truth and absurdity, fact and legend. We would all feel superior as we turned its pages and murmured: "Of course, they didn't know about comets and giant squids and dinosaurs." If this book should happen to find its way into the hands of our remote descendants, they may smile pityingly and say: "It's incredible to think that they knew nothing about epsilon fields or multiple psychic feedback or cross gravitational energies. They didn't even know about the ineluctability of time." But let us hope that such a descendant is in a charitable mood, and might add: "And yet they managed to ask a few of the right questions."

If they be inhabited, what a scope for misery and folly; if they be un-inhabited, what a waste of space.

Freedom of religion, restricted only from acts of trespass on that of others.

He who has begun has half done. Dare to be wise; begin!

Conservatives believe that our identities and values are formed through our relations with other people, and not through our relation with the state. The state is not an end but a means. Civil society is the end, and the state is the means to protect it. The social world emerges through free association, rooted in friendship and community life. And the customs and institutions that we cherish have grown from below, by the 'invisible hand' of co-operation. They have rarely been imposed from above by the work of politics, the role of which, for a conservative, is to reconcile our many aims, and not to dictate or control them.

Morality is a subject that interests us above all others: We fancy the peace of society to be at stake in every decision concerning it; and 'tis evident, that this concern must make our speculations appear more real and solid, than where the subject is, in a great measure, indifferent to us. What affects us, we conclude can never be a chimera; and as our passion is engag'd on the one side or the other, we naturally think that the question lies within human comprehension; which, in other cases of this nature, we are apt to entertain some doubt of. Without this advantage I never should have ventur'd upon a third volume of such abstruse philosophy, in an age, wherein the greatest part of men seem agreed to convert reading into an amusement, and to reject every thing that requires any considerable degree of attention to be comprehended.

Secrets in manufactures are capable of being longer kept than secrets in trade.

They might need a preparatory discourse on the text of 'prove all things, hold fast that which is good,' in order to unlearn the lesson that reason is an unlawful guide in religion. They might startle on being first awaked from the dreams of the night, but they would rub their eyes at once, and look the spectres boldly in the face.

The nuclear bomb will turn warfare into the juggling of images.

In the true Literary Man there is thus ever, acknowledged or not by the world, a sacredness: he is the light of the world; the world's Priest;-guiding it, like a sacred Pillar of Fire, in its dark pilgrimage through the waste of Time.

One should emulate works and deeds of virtue, not arguments about it.

The supreme enjoyment is in satisfaction with oneself ; it is in order to deserve this satisfaction that we are placed on earth and endowed with freedom.

The span we live is small-small as the corner of the earth in which we live it. Small as even the greatest renown, passed from mouth to mouth by short-lived stick figures, ignorant alike of themselves and those long dead.

It is worth observing, how we feel ourselves affected in reading the characters of Cæsar, and Cato, as they are so finely drawn and contrasted in Salust. In one, the ignoscendo, largiundo; in the other, nil largiundo. In one, the miseris perfugium; in the other, malis perniciem. In the latter we have much to admire, much to reverence, and perhaps something to fear; we respect him, but we respect him at a distance. The former makes us familiar with him; we love him, and he leads us whither he pleases.

It is absurd to hold that a man ought to be ashamed of being unable to defend himself with his limbs but not of being unable to defend himself with reason when the use of reason is more distinctive of a human being than the use of his limbs.

The blood of Jesus Christ can cover a multitude of sins, it seems to me.

Beating is the worst, and therefore the last means to be us'd in the correction of children, and that only in the cases of extremity, after all gently ways have been try'd, and proved unsuccessful; which, if well observ'd, there will very seldom be any need of blows.

The end of living, or the ultimate good, which is to be sought for its own sake, according to the universal opinion of mankind, is happiness; yet men, for the most part, fail in the pursuit of this end, either because they do not form a right idea of the nature of happiness, or because they do not make use of proper means to attain it.

The imagination loves to trifle with what is not.

A law there is, an oracle of Doom, Of old enacted by the assembled gods, That if a Daemon-such as live for ages- Defile himself with foul and sinful murder, He must for seasons thrice ten thousand roam Far from the Blest; such is the path I tread, I too a wanderer and exile from heaven.

If you have a faith, it is statistically overwhelmingly likely that it is the same faith as your parents and grandparents had. No doubt soaring cathedrals, stirring music, moving stories and parables, help a bit. But by far the most important variable determining your religion is the accident of birth. The convictions that you so passionately believe would have been a completely different, and largely contradictory, set of convictions, if only you had happened to be born in a different place. Epidemiology, not evidence.

I would rather be a devil in alliance with truth, than an angel in alliance with falsehood.

The subject of a gestalt demonstration knows that his perception has shifted because he can make it shift back and forth repeatedly while he holds the same book or piece of paper in his hands. Aware that nothing in his environment has changed, he directs his attention increasingly not to the figure (duck or rabbit) but to the lines of the paper he is looking at. Ultimately he may even learn to see those lines without seeing either of the figures, and he may then say (what he could not legitimately have said earlier) that it is these lines that he really sees but that he sees them alternately as a duck and as a rabbit. ...As in all similar psychological experiments, the effectiveness of the demonstration depends upon its being analyzable in this way. Unless there were an external standard with respect to which a switch of vision could be demonstrated, no conclusion about alternate perceptual possibilities could be drawn. 

Pornography and obscenity...work by specialism and fragmentation. They deal with a figure without a ground -- situations in which the human factor is suppressed in favor of sensations and kicks.

See a person's means (of getting things). Observe his motives. Examine that in which he rests. How can a person conceal his character? See a person's "being", observe his motive, notice his result. How can a person conceal his character?

If I had had more time, this letter would have been shorter.

Merit is a work for the sake of which Christ gives rewards. But no such work is to be found, for Christ gives by promise. Just as if a prince should say to me, "Come to me in my castle, and I will give you a hundred florins." I do a work, certainly, in going to the castle, but the gift is not given me as the reward of my work in going, but because the prince promised it to me.

It seems to be almost an invariable rule that as real power declines, the symbols of power multiply and intensify in compensation.

A good mind possesses a kingdom.

It is easy to see that this problem can be solved neither in theoretical nor in practical philosophy, but only in a higher discipline, which is the link that combines them, and neither theoretical nor practical, but both at once.

The activity of to-day and the assurance of to-morrow.

Scepticism is the first step towards truth. Variant: A thing is not proved just because no one has ever questioned it. What has never been gone into impartially has never been properly gone into. Hence skepticism is the first step toward truth. It must be applied generally, because it is the touchstone.

One of our fan-coloring biographers, who paints small men as very great, inquired of me lately with real affection too, whether he might consider as authentic, the change of my religion much spoken of in some circles. Now this supposed that they knew what had been my religion before, taking for it the word of their priests, whom I certainly never made the confidants of my creed. My answer was "say nothing of my religion. It is known to my God and myself alone. Its evidence before the world is to be sought in my life; if that has been honest and dutiful to society, the religion which has regulated it cannot be a bad one."

Twenty-first-century society is no longer a disciplinary society, but rather an achievement society.