Despite the fact that the doctors treated him, bled him, and gave him medicines to drink, he recovered.

Imagination, which is the social sense, animates the inanimate and anthropomorphizes everything; it humanizes everything and even makes everything identical with man. And the work of man is to supernaturalize Nature - that is to say, to make it divine by making it human, to help it to become conscious of itself, in short. The action of reason, on the other hand, is to mechanize or materialize.

Free trade consists simply in letting people buy and sell as they want to buy and sell. It is protection that requires force, for it consists in preventing people from doing what they want to do. Protective tariffs are as much applications of force as are blockading squadrons, and their object is the same-to prevent trade. The difference between the two is that blockading squadrons are a means whereby nations seek to prevent their enemies from trading; protective tariffs are a means whereby nations attempt to prevent their own people from trading. What protection teaches us, is to do to ourselves in time of peace what enemies seek to do to us in time of war.

Opinion is so powerful in war that it can alter the nature of the same event and give it two different names, for no reason other than its own whim. A general throws his men between two enemy armies and he writes to his king, I have split him, he has lost. His opponent writes to his king, He has put himself between two fires, he is lost. Which of the two is mistaken? Whoever is seized by the cold goddess. Assuming that all things, especially size, are at least approximately equal, the only difference between the two positions is a purely moral one. It is imagination that loses battles.

If one awakens in men the idea of freedom then the free men will incessantly go on to free themselves; if on the contrary, one only educates them, then they will at all times accommodate themselves to circumstance in the most highly educated and elegant manner and degenerate into subservient cringing souls.

You have just dined, and however scrupulously the slaughterhouse is concealed in the graceful distance of miles, there is complicity.

The poor maidservant who used to say that she only believed in God when she had a toothache puts all theologians to shame.

The wise through excess of wisdom is made a fool.

Sweet exists by convention, bitter by convention, colour by convention; atoms and Void [alone] exist in reality.

Human beings have a physical need to tell themselves when at work: "Let's have done with it now," and it's having constantly to go on thinking in the face of this need when philosophizing that makes this work so strenuous.

Things are pretty, graceful, rich, elegant, handsome, but, until they speak to the imagination, not yet beautiful.

Love truth, but pardon error.

Give us grace and strength to forbear and to persevere. Give us courage and gaiety and the quiet mind, spare to us our friends, soften to us our enemies.

Let us read, and let us dance; these two amusements will never do any harm to the world.

The Jesuits founded their politics on the virtual disappearance of God and on the worldly and spectacular manipulation of consciences-the evanescence of God in the epiphany of power-the end of transcendence, which now only serves as an alibi for a strategy altogether free of influences and signs. Behind the baroqueness of images hides the éminence grise of politics.

The stars awaken a certain reverence, because though always present, they are inaccessible; but all natural objects make a kindred impression, when the mind is open to their influence. Nature never wears a mean appearance. Neither does the wisest man extort her secret, and lose his curiosity by finding out all her perfection. Nature never became a toy to a wise spirit. The flowers, the animals, the mountains, reflected the wisdom of his best hour, as much as they had delighted the simplicity of his childhood.

Thus is man that great and true Amphibium, whose nature is disposed to live not only like other creatures in diverse elements, but in divided and distinguished worlds.

It is true that may hold in these things, which is the general root of superstition; namely, that men observe when things hit, and not when they miss; and commit to memory the one, and forget and pass over the other.

Advocates of capitalism are very apt to appeal to the sacred principles of liberty, which are embodied in one maxim: The fortunate must not be restrained in the exercise of tyranny over the unfortunate.

How can he [today's writer] be honored, when he does not honor himself; when he loses himself in the crowd; when he is no longer the lawgiver, but the sycophant, ducking to the giddy opinion of a reckless public.

I could never stand more than three months of dreaming at a time without feeling an irresistible desire to plunge into society. To plunge into society meant to visit my superior, Anton Antonich Syetochkin. He was the only permanent acquaintance I have had in my life, and I even wonder at the fact myself now. But I even went to see him only when that phase came over me, and when my dreams had reached such a point of bliss that it became essential to embrace my fellows and all mankind immediately. And for that purpose I needed at least one human being at hand who actually existed. I had to call on Anton Antonich, however, on Tuesday - his at-home day; so I always had to adjust my passionate desire to embrace humanity so that it might fall on a Tuesday.

There are evils, as someone has pointed out, that have the ability to survive identification and go on for ever - money, for instance, or war.

Yes, yes, I see it all! - an enormous social activity, a mighty civilization, a profuseness of science, of art, of industry, of morality, and afterwords, when we have filled the world with industrial marvels, with great factories, with roads, museums and libraries, we shall fall exhausted at the foot of it all, and it will subsist - for whom? Was man made for science or was science made for man?

The assurance that we have no means of answering final questions is no valid excuse for callousness towards them. The more deeply should we feel, down to the roots of our being, their pressure and their sting. Whose hunger has ever been sated with the knowledge that he could not eat?

A child educated only at school is an uneducated child.

To love life is to love God. Harder and more blessed than all else is to love this life in one's sufferings, in undeserved sufferings.

Criticism is a misconception: we must read not to understand others but to understand ourselves.

Life grants nothing to us mortals without hard work.

The jingoes and war speculators are filling the air with the sentimental slogan of hypocritical nationalism, "America for Americans," "America first, last, and all the time."

The same feeling of not belonging, of futility, wherever I go: I pretend interest in what matters nothing to me, I bestir myself mechanically or out of charity, without ever being caught up, without ever being somewhere. What attracts me is elsewhere, and I don't know where that elsewhere is.

We accepted a definition of ourselves which confined the self to the source and to the limitations of conscious attention. This definition is miserably insufficient, for in fact we know how to grow brains and eyes, ears and fingers, hearts and bones, in just the same way that we know how to walk and breathe, talk and think-only we can't put it into words. Words are too slow and too clumsy for describing such things, and conscious attention is too narrow for keeping track of all their details.

One can mistrust one's own senses, but not one's own belief. If there were a verb meaning "to believe falsely," it would not have any significant first person, present indicative.

True peace of mind comes from accepting the worst.

I owed a magnificent day to the Bhagavad Gita. It was the first of books; it was as if an empire spoke to us, nothing small or unworthy, but large, serene, consistent, the voice of an old intelligence which in another age and climate had pondered and thus disposed of the same questions which exercise us.

Dialogue and monologue are silenced. Bundled together, men march without Thou and without I, those of the left who want to abolish memory, and those of the right who want to regulate it: hostile and separated hosts, they march into the common abyss.

The South may keep her pine-apples, and we will be content with our strawberries, which are, as it were, pine-apples with "going a-strawberrying" stirred into them, infinitely enhancing their flavor.

4 ways: Agnosticism, Relativism, Amorality, Morality. 

1) I don't know. 2) Everybody is different. 3) Do whatever you can. 4) Do what you should.

The dressing up and puffing up of the individual erases the lineaments of protest.

One could count on one's fingers the number of scientists in the entire world who have a general idea of the history and development of their own particular science; there is not one who is really competent as regards sciences other than his own. As science forms an indivisible whole, one may say that there are no longer, strictly speaking, any scientists, but only drudges doing scientific work. . . .

There have always been poor and working classes; and the working class have mostly been poor. But there have not always been workers and poor people living under conditions as they are today.

By the air which I breathe, and by the water which I drink, I will not endure to be blamed on account of this discourse.

It may be that brain hardware has co-evolved with the internal virtual worlds that it creates. This can be called hardware-software co-evolution.

Every man, as the Stoics used to say, is first and principally recommended to his own care; and every man is certainly, in every respect, fitter and abler to take care of himself than of any other person. Every man feels his own pleasures and his own pains more sensibly than those of other people. The former are the original sensations; the latter the reflected or sympathetic images of those sensations. The former may be said to be the substance; the latter the shadow.