"This is the Modern Man. The man who seeks himself without ever seeking, because he does not want to find;

It is remarkable how long men will believe in the bottomlessness of a pond without taking the trouble to sound it.

If everyone is a product of this society, who will say the things that need to be said, and do the things that need to be done, without compromise? Truth will never start out popular in a world more concerned with marketability than righteousness. It will initially suffer ridicule and even violence- yet ultimately it is undeniable. All of humanity is living in a dream world, but suffering real consequences.

It is well said, then, that it is by doing just acts that the just man is produced, and by doing temperate acts the temperate man; without doing these no one would have even a prospect of becoming good.

"Each religion makes scores of purportedly factual assertions about everything from the creation of the universe to the afterlife. But on what grounds can believers presume to know that these assertions are true? The reasons they give are various, but the ultimate justification for most religious people's beliefs is a simple one: we believe what we believe because our holy scriptures say so. But how, then, do we know that our holy scriptures are factually accurate? Because the scriptures themselves say so. Theologians specialize in weaving elaborate webs of verbiage to avoid saying anything quite so bluntly, but this gem of circular reasoning really is the epistemological bottom line on which all 'faith' is grounded. In the words of Pope John Paul II: 'By the authority of his absolute transcendence, God who makes himself known is also the source of the credibility of what he reveals.' It goes without saying that this begs the question of whether the texts at issue really were authored or inspired by God, and on what grounds one knows this. 'Faith' is not in fact a rejection of reason, but simply a lazy acceptance of bad reasons. 'Faith' is the pseudo-justification that some people trot out when they want to make claims without the necessary evidence.

Healthy introspection, without undermining oneself; it is a rare gift to venture into the unexplored depths of the self, without delusions or fictions, but with an uncorrupted gaze.

When I see the blind and wretched state of men, when I survey the whole universe in its deadness, and man left to himself with no light, as though lost in this corner of the universe without knowing who put him there, what he has to do, or what will become of him when he dies, incapable of knowing anything, I am moved to terror, like a man transported in his sleep to some terrifying desert island, who wakes up quite lost, with no means of escape. Then I marvel that so wretched a state does not drive people to despair.

Every existing thing is born without reason, prolongs itself out of weakness, and dies by chance.

To better understand God we must first shatter our own idea of God - maybe even day after day. Maybe he's too great to stay compressed in the human mind. Maybe he splits it wide open; this is why pretentious intellectualism so often fails to comprehend the concept of God: it is only accepting of what it can explain while in the process finding higher sources offensive. What we may confidently assert is that faith is the opening that allows God, this unpredictable, unseen power, to travel in and out of the mind without all the pains of confusion.

Without man and his potential for moral progress, the whole of reality would be a mere wilderness, a thing in vain, and have no final purpose.

This time, there was no escape, I could not turn away, could not leave without accepting what I had done. There was only one way to the other side, and that was through the pain.

The symbolism of meat-eating is never neutral. To himself, the meat-eater seems to be eating life. To the vegetarian, he seems to be eating death. There is a kind of gestalt-shift between the two positions which makes it hard to change, and hard to raise questions on the matter at all without becoming embattled.

"Man's mind is his basic tool of survival. Life is given to him, survival is not. His body is given to him, its sustenance is not. His mind is given to him, its content is not. To remain alive, he must act, and before he can act he must know the nature and purpose of his action. He cannot obtain his food without a knowledge of food and of the way to obtain it. He cannot dig a ditch ? or build a cyclotron ? without a knowledge of his aim and of the means to achieve it. To remain alive, he must think.

I have no desire for others to take it on themselves to analyze my thoughts. I am without thoughts. I have never, not even once, acted on the basis of any doctrine or philosophy.I am convinced that those people whom the world considers good and respects are all liars and fakes. I do not trust the world.

It is my bad luck that this has happened to me.' No, you should rather say: 'It is my good luck that, although this has happened to me, I can bear it without pain, neither crushed by the present nor fearful of the future.' Because such a thing could have happened to any man, but not every man could have borne it without pain. So why see more misfortune in the event than good fortune in your ability to bear it?

I always thought old age would be a writer's best chance. Whenever I read the late work of Goethe or W. B. Yeats I had the impertinence to identify with it. Now, my memory's gone, all the old fluency's disappeared. I don't write a single sentence without saying to myself, 'It's a lie!' So I know I was right. It's the best chance I've ever had.

Without knowledge of what I am and why I am here, it is impossible to live, and since I cannot know that, I cannot live either. In an infinity of time, in an infinity of matter, and an infinity of space a bubble-organism emerges while will exist for a little time and then burst, and that bubble am I.

No man was ever yet a great poet, without at the same time being a profound philosopher.

Were we incapable of empathy ? of putting ourselves in the position of others and seeing that their suffering is like our own ? then ethical reasoning would lead nowhere. If emotion without reason is blind, then reason without emotion is impotent.

Cram them full of non-combustible data, chock them so damned full of 'facts' they feel stuffed, but absolutely 'brilliant' with information. Then they'll feel they're thinking, they'll get a sense of motion without moving. And they'll be happy, because facts of that sort don't change. Don't give them any slippery stuff like philosophy or sociology to tie things up with. That way lies melancholy.

Those who are without compassion cannot see what is seen with the eyes of compassion.

"I felt the taste of mortality in my mouth, and at that moment I understood that I was not going to live forever. It takes a long time to learn that, but when you finally do, everything changes inside you, you can never be the same again. I was seventeen years old, and all of a sudden, without the slightest flicker of a doubt, I understood that my life was my own, that it belonged to me and no one else.

A child who does not think about what happens around him and is content with living without wondering whether he lives honestly is like a man who lives from a scoundrel's work and is on the road to being a scoundrel.

The complexity of our present trouble suggests as never before that we need to change our present concept of education. Education is not properly an industry, and its proper use is not to serve industries, either by job-training or by industry-subsidized research. It's proper use is to enable citizens to live lives that are economically, politically, socially, and culturally responsible. This cannot be done by gathering or "accessing" what we now call "information" - which is to say facts without context and therefore without priority. A proper education enables young people to put their lives in order, which means knowing what things are more important than other things; it means putting first things first.