There are more ideas on earth than intellectuals imagine. And these ideas are more active, stronger, more resistant, more passionate than "politicians" think. We have to be there at the birth of ideas, the bursting outward of their force: not in books expressing them, but in events manifesting this force, in struggles carried on around ideas, for or against them. Ideas do not rule the world. But it is because the world has ideas (and because it constantly produces them) that it is not passively ruled by those who are its leaders or those who would like to teach it, once and for all, what it must think.

It is a thorny undertaking, and more so than it seems, to follow a movement so wandering as that of our mind, to penetrate the opaque depths of its innermost folds, to pick out and immobilize the innumerable flutterings that agitate it.

This is approximately the way Christendom relates to the essentially Christian, the unconditioned. After seventeen, eighteen detours and running all around someone finally has his finite existence assured, and then we receive a sermon about Seek first the kingdom of God. Is this sobriety or is this intoxication?

The Process of Induction may be resolved into three steps ; the 'Selection of the Idea', the 'Construction of the Conception', and the 'Determination of the Magnitudes'. These three steps correspond to the determination of the 'Independent Variable', the 'formula', and the 'coefficients', in mathematical investigations; or to the 'Argument', the 'Law', and the 'Numerical Data', in a Table of an Inequality. The conceptions involved in scientific truths have attained the requisite degree of clearness by means of the Discussions respecting ideas which have taken place among discoverers and their followers. Such discussions are very far from being unprofitable

He maintained this attitude up to the very end, and no man ever saw Socrates too much elated or too much depressed. Amid all the disturbance of Fortune, he was undisturbed.

But Aversion wee have for things, not only which we know have hurt us; but also that we do not know whether they will hurt us, or not.

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.

Find time still to be learning somewhat good, and give up being desultory.

The philosopher ... subjects experience to his critical judgment, and this contains a value judgment - namely, that freedom from toil is preferable to toil, and an intelligent life is preferable to a stupid life. It so happened that philosophy was born with these values. Scientific thought had to break this union of value judgment and analysis, for it became increasingly clear that the philosophic values did not guide the organisation of society.

It is almost impossible to bear the torch of truth through a crowd without singeing somebody's beard. G 4 Variant translations: It is almost impossible to carry the torch of wisdom through a crowd without singeing someone's beard. It is virtually impossible to carry the torch of truth through a crowd, without singeing someone's beard

September 11, 2001, was just another day for most of the world's desperately poor people, so presumably close to 30,000 children under five died from these causes on that day-about ten times the number of victims of the terrorist attacks. The publication of these figures did not lead to an avalanche of money for UNICEF or other aid agencies helping to reduce infant mortality. In the year 2000 Americans made private donations for foreign aid of all kinds totaling about $4 per person in extreme poverty, or roughly $20 per family. New Yorkers who were living in lower Manhattan on September 11, 2001, whether wealthy or not, were able to receive an average of $5,300 per family. The distance between these amounts encapsulates the way in which, for many people, the circle of concern for others stops at the boundaries of their own country-if it extends even that far.

Here is a fulfillment of long centuries of civilization and culture; here, in romantic love, more than the triumph of thought or the victories of power is the topmost reach of human beings.

He believes in that mummery a good deal less than I do, and I don't believe in it at all.

Human beings can lose their lives in libraries. They ought to be warned.

An arrogant person considers himself perfect. This is the chief harm of arrogance. It interferes with a person's main task in life-becoming a better person.

When men and women agree, it is only in their conclusions; their reasons are always different.

If there is a kind of "proof" of the sincerity of the parrhesiastes, it is his courage... Saying something dangerous-different from what the majority believes-is a strong indication that he is a parrhesiastes.

Much can be inferred about a man from his mistress: in her one beholds his weaknesses and his dreams.

How can one be late to the end of history? A question for today. It is serious because it obliges one to reflect again, as we have been doing since Hegel, on what happens and deserves the name of event, after history; it obliges one to wonder if the end of history is but the end of a certain concept of history.

The much occupied man has no time for wantonness, and it is an obvious commonplace that the evils of leisure can be shaken off by hard work.

No doubt you know that Galileo had been convicted not long ago by the Inquisition, and that his opinion on the movement of the Earth had been condemned as heresy. Now I will tell you that all things I explain in my treatise, among which is also that same opinion about the movement of the Earth, all depend on one another, and are based upon certain evident truths. Nevertheless, I will not for the world stand up against the authority of the Church. ...I have the desire to live in peace and to continue on the road on which I have started.

The cucumber is bitter? Then throw it out. There are brambles in the path? Then go around them. That's all you need to know.

Skepticism is an exercise in defascination.

To discover the various use of things is the work of history.

M. Comte's philosophy, in practice, might be compendiously described as Catholicism minus Christianity.

The third argument, enclosing and defending the other two, consists in the development of those principles of logic according to which the humble argument is the first stage of a scientific inquiry into the origin of the three Universes, but of an inquiry which produces, not merely scientific belief, which is always provisional, but also a living, practical belief, logically justified in crossing the Rubicon with all the freightage of eternity.

First, [the bourgeoisie] must recognize his own impotence, his incapacity to believe in a sense of history, even if his reason leans towards the truth, the passions and prejudices produced by his class position, prevent him from accepting it. So he should not exert himself with proving the truth of the historical mission of the working class; rather, he should learn to subdue his petty bourgeois passions and prejudices. He should take lessons from those who were once as important as he is now but are ready to risk all for the revolutionary Cause.

Ignorance, to a scientist, is an itch that begs to be pleasurably scratched. Ignorance, if you are a theologian, is something to be washed away by shamelessly making something up.

Individual science fiction stories may seem as trivial as ever to the blinder critics and philosophers of today — but the core of science fiction, its essence, the concept around which it revolves, has become crucial to our salvation if we are to be saved at all.

When Bill Gates pours money into Africa for feeding the poor in Africa and preventing famine, he's pushing the failed Green Revolution, he's pushing chemicals, pushing GMOs, pushing patterns.

Old-fashioned determinism was what we may call hard determinism. It did not shrink from such words as fatality, bondage of the will, necessitation, and the like. Nowadays, we have a soft determinism which abhors harsh words, and, repudiating fatality, necessity, and even predetermination, says that its real name is freedom; for freedom is only necessity understood, and bondage to the highest is identical with true freedom.

Strange incongruities must ever perplex those, who confound the unhappiness of civil dissensions with the crime of treason.

The interpretation of a case is corroborated only by the successful continuation of a self-formative process, that is by the completion of self-reflection, and not in any unmistakable way by what the patient says or how he behaves.

The slaves of our times are not all those factory and workshop hands only who must sell themselves completely into the power of the factory and foundry-owners in order to exist, but nearly all the agricultural laborers are slaves, working, as they do, unceasingly to grow another's corn on another's field, and gathering it into another's barn; or tilling their own fields only in order to pay to bankers the interest on debts they cannot get rid of. And slaves also are all the innumerable footmen, cooks, porters, housemaids, coachmen, bathmen, waiters, etc., who all their life long perform duties most unnatural to a human being, and which they themselves dislike.

A certain degree of blindness as to the absoluteness of one's own values may be indispensable to extract the valuable qualities from the world, the qualities whose value is believed to be the highest. It is possible that in order to realize one's values one must have faith in their exclusive character.

We are all of us in error, the humorists excepted. They alone have discerned, as though in jest, the inanity of all that is serious and even of all that is frivolous.

It is the magician's bargain: give up our soul, get power in return. But once our souls, that is, ourselves, have been given up, the power thus conferred will not belong to us. We shall in fact be the slaves and puppets of that to which we have given our souls.

There is no cure for birth and death save to enjoy the interval.

I have no doubt that the present Prime Minister, for instance, is a most sincere Christian, but I should not advise any of you to go and smite him on one cheek. I think you might find that he thought this text was intended in a figurative sense.

I have described religion as the metaphysics of the people.

All truths are easy to understand once they are discovered; the point is to discover them.

With respect to modern languages, French, as I have before observed, is indispensible. Next to this the Spanish is most important to an American. Our connection with Spain is already important and will become daily more so. Besides this the antient part of American history is written chiefly in Spanish.

Beauty is the mark God sets upon virtue.

That Man is the product of causes that had no prevision of the end they were achieving; that his origin, his growth, his hopes and fears, his loves and his beliefs, are but the outcome of accidental collocations of atoms; that no fire, no heroism, no intensity of thought and feeling, can preserve individual life beyond the grave; that all the labors of the ages, all the devotion, all the inspiration, all the noonday brightness of human genius, are destined to extinction in the vast death of the solar system, and that the whole temple of Man's achievement must inevitably be buried beneath the debris of a universe in ruins - all these things, if not quite beyond dispute, are yet so nearly certain that no philosophy which rejects them can hope to stand. Only within the scaffolding of these truths, only on the firm foundation of unyielding despair, can the soul's habitation henceforth be safely built.

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.

Wonder is not a disease. Wonder, and its expression in poetry and the arts, are among the most important things which seem to distinguish men from other animals, and intelligent and sensitive people from morons.

Thee will find out in time that I have a great love of professing vile sentiments, I don't know why, unless it springs from long efforts to avoid priggery.