Quotes of All Topics . Occasions . Authors
A society with too few independent thinkers is vulnerable to control by disturbed and opportunistic leaders. A society which wants to create and maintain a free and democratic social system must create responsible independence of thought among its young.
A king is a mortal god on earth, unto whom the living God hath lent his own name as a great honour; but withal told him, he should die like a man, lest he should be proud, and flatter himself that God hath with his name imparted unto him his nature also.
Hardly any original thoughts on mental or social subjects ever make their way among mankind or assume their proper importance in the minds even of their inventors, until aptly selected words or phrases have as it were nailed them down and held them fast.
In proportion to the development of his individuality, each person becomes more valuable to others. There is a greater fullness of life about his own existence, and when there is more life in the units there is more in the mass which is composed of them.
The private interest of the individual would not be sufficiently provided for by reasonable and cool self-love alone; therefore the appetites and passions are placed within as a guard and further security, without which it would not be taken due care of.
The whole earth, perpetually steeped in blood, is nothing but an immense altar on which every living thing must be sacrificed without end, without restraint, without respite until the consummation of the world, the extinction of evil, the death of death.
The Americans are the living refutation of the Cartesian axiom, "I think, therefore I am": Americans do not think, yet they are. The American 'mind,' puerile and primitive, lacks characteristic form and is therefore open to every kind of standardization.
Work is external to the worker. . . . It is not part of his nature; consequently he does not fulfill himself in his work but denies himself. . . . The worker therefore feels himself at home only during his leisure time, whereas at work he feels homeless.
But the more these conscious illusions of the ruling class are shown to be false and the less they satisfy common sense, the more dogmatically they are asserted and the more deceitful, moralizing and spiritual becomes the language of established society.
Find a teacher who is an integral being, a beacon who extends his light and virtue with equal ease to those who appreciate him and those who don't. Shape yourself in his mold, bathe in his nourishing radiance, and reflect it out to the rest of the world.
Humor is not a mood but a way of looking at the world. So if it is correct to say that humor was stamped out in Nazi Germany, that does not mean that people were not in good spirits, or anything of that sort, but something much deeper and more important.
Every man should view himself as equally balanced: half good and half evil. Likewise, he should see the entire world as half good and half evil.... With a single good deed he will tip the scales for himself, and for the entire world, to the side of good.
It is only by enlarging the scope of one’s tastes and one’s fantasies, by sacrificing everything to pleasure, that the unfortunate individual called Man, thrown despite himself into this sad world, can succeed in gathering a few roses among life’s thorns
The world is... the natural setting of, and field for, all my thoughts and all my explicit perceptions. Truth does not inhabit only the inner man, or more accurately, there is no inner man, man is in the world, and only in the world does he know himself.
Is not all the stupid chatter of most of our newspapers the babble of fools who suffer from the fixed idea of morality, legality, christianity and so forth, and only seem to go about free because the madhouse in which they walk takes in so broad a space?
A recorded past is no more than a bygone present composed of the footprints made by human beings actually going somewhere but not knowing (in any extended sense), and certainly not revealing to us, how, they came to be afoot on these particular journeys.
My point is not that everything is bad, but that everything is dangerous, which is not exactly the same as bad. If everything is dangerous, then we always have something to do. So my position leads not to apathy but to hyper - and pessimistic - activism.
It's because I work in ethics, and, more specifically, applied ethics, that I think it's important that if you have things to say that you think are right and you think could make the world a better place, it's important that many people read about them.
The facts tell us that no religious Faith releases - or ever has released at any moment in History - a higher degree of warmth, a more intense dynamism of unification than the Christianity of our own day - and the more Catholic it is, the truer my words.
In the attacks on the old ways of doing things on word in particular came into currency. That word was "kitsch." Once introduced, the word stuck. Whatever you do, it musn't be kitsch. This became the first precept of the modernist artist in every medium.
At the bottom of the heart of every human being, from earliest infancy until the tomb, there is something that goes on indomitably expecting, in the teeth of all experience of crimes committed, suffered, and witnessed, that good and not evil will be done
No culture on earth is as heavily narcotized as the industrial West in terms of being inured to the consequences of maladaptive behavior. We pursue a business-as-usual attitude in a surreal atmosphere of mounting crises and irreconcilable contradictions.
Foolish men imagine that because judgment for an evil thing is delayed, there is no justice; but only accident here below. Judgment for an evil thing is many times delayed some day or two, some century or two, but it is sure as life, it is sure as death.
All great movements, it is written, go through three stages: ridicule, discussion, adoption. It is the realisation of this third stage, adoption, that requires our passion and our discipline, our hearts and our heads. The fate of animals is in our hands.
Individuality is founded in feeling; and the recesses of feeling, the darker, blinder strata of character, are the only places in the world in which we catch real fact in the making, and directly perceive how events happen, and how work is actually done.
If cattle and horses, or lions, had hands, or were able to draw with their feet and produce the works which men do, horses would draw the forms of gods like horses, and cattle like cattle, and they would make the gods' bodies the same shape as their own.
Change itself is changing. The process of evolution itself is evolving. There is a meta-evolution, or a metachange that is taking place. And in that process what you see is actually an increasing contrast between change and the eternal or the unchanging.
Ask any rich man of common prudence to which of the two sorts of people he has lent the greater part of his stock, to those who, he thinks, will employ it profitably, or to those who will spend it idly, and he will laugh at you for proposing the question.
Salvation does not lie where strong thrones are defended by swords, where the smoke of censers ascend to heaven or where thousands of strong men pace the rich fields of harvest. The revolution which is about to break will be sterile if it is not complete.
What kind of world does one see when one experiences it from the point of view of two and not one? What is the world like when it is experienced, developed and lived from the point of view of difference and not identity? That is what I believe love to be.
A serious life means being fully aware of the alternatives, thinking about them with all the intensity one brings to bear on life-and-death questions, in full recognition that every choice is a great risk with necessary consequences that are hard to bear.
The business of every art is to bring something into existence, and the practice of an art involves the study of how to bring into existence something which is capable of having such an existence and has its efficient cause in the maker and not in itself.
A man's delight in looking forward to and hoping for some particular satisfaction is a part of the pleasure flowing out of it, enjoyed in advance. But this is afterward deducted, for the more we look forward to anything the less we enjoy it when it comes.
We must set limits to our wishes, curb our desires, moderate our anger, always remembering that an individual can attain only an infinitesimal share in anything that is worth having; and that on the other hand, everyone must incur many of the ills of life
the brut first knows death when it dies, but man draws consciously nearer to it every hour that he lives; and this makes his life at times a questionable good even to him who has not recognised this character of constant anaihilation in the whole of life.
I don't believe that there is a human creature in his senses, arrived to maturity, that at some time or other has not been carried away by this passion (sc. envy) in good earnest; yet I never met with any one who dared own he was guilty of it but in jest.
Third, consider the insistency of an idea. The insistency of a past idea with reference to the present is a quantity which is less, the further back that past idea is, and rises to infinity as the past idea is brought up into coincidence with the present.
If they are, then the only ultimate truths are the particulars of concrete experience, and no postulate or general assumption is inherent in science until its proceedings become systematic, or the truths already reached give direction to further research.
Earnest in practicing the ordinary virtues, and careful in speaking about them, if, in his practice, he has anything defective, the superior man dares not but exert himself; and if, in his words, he has any excess, he dares not allow himself such license.
In situations of sparse resources along with degraded self-images and depoliticized sensibilities, one avenue for poor people is in existential rebellion and anarchic expression. The capacity to produce social chaos is the last resort of desperate people.
There's no doubt that many of the mainstream white institutions tend to be cosmetic and symbolic when it comes to including African-Americans, whereas we black folk tend to be much more sensitive about embracing others, and we have a long history of that.
See, once you have begun to experience solitude and silence, you discover that you actually have a soul and that there is a God.Then you can begin to practice Sabbath and that will enable you to re-enter community.You can't have community without Sabbath.
Actually, I think my view is compatible with much of the work going on now in neuroscience and psychology, where people are studying the relationship of consciousness to neural and cognitive processes without really trying to reduce it to those processes.
An established government has an infinite advantage, by that very circumstance of its being established--the bulk of mankind being governed by authority, not reason, and never attributing authority to anything that has not the recommendation of antiquity.
But the stupidity which is common to all such "explanations" is, of course, simply that of proceeding as though the merits of a theory - such things as truth, or probability, or explanatory power - could not possibly be among the reasons for its currency.
To attempt the destruction of our passions is the height of folly. What a noble aim is that of the zealot who tortures himself like a madman in order to desire nothing, love nothing, feel nothing, and who, if he succeeded, would end up a complete monster!
Students of the Way must not study Buddhism for the sake of themselves. They must study Buddhism only for the sake of Buddhism. The key to this is to renounce both body and mind without holding anything back and to offer them to the great sea of Buddhism.
The philosopher is not an apologist; apologetic concern, as Karl Barth (the one living theologian of unquestionable genius) has rightly insisted, is the death of serious theologizing, and I would add, equally of serious work in the philosophy of religion.
We find it hard to apply the knowledge of ourselves to our judgment of others. The fact that we are never of one kind, that we never love without reservations and never hate with all our being cannot prevent us from seeing others as wholly black or white.
What interests us in operations of striation and smoothing are precisely the passages or combinations: how the forces at work within space continually striate it, and how in the course of its striation it develops other forces and emits new smooth spaces.