Bacon, Locke, Descartes, Hume, and all the others knew they were giving rights to vulgarity. But in so doing in addition to caring for man’s well-being they were providing rights for themselves.
Self-interest is hostile to the common good, but enlightened self-interest is not. And this is the best key to the meaning of enlightenment.
The sirens sing sotto voce these days, and the young already have enough wax in their ears to pass them by without danger.
University convention submerges nature. It issues licenses, and hunting without one is forbidden.
The facile economic and psychological debunking of the theoretical life cannot do away with its irreducible beauties.
Openness, as currently conceived, is a way of making surrender to whatever is most powerful, or worship of vulgar success, look principled.
A new language always reflects a new point of view, and the gradual unconscious popularization of new words, or of old words used in new ways, is a sure sign of a profound change in people’s articulation of the world.
Life, liberty, and the pursuit of property were just what Aristotle did not talk about. They are the conditions of happiness; but the essence of happiness, according to Aristotle, is virtue. So the moderns decided to deal with the conditions and to let happiness take care of itself.
The distinction between the world of commerce and that of “culture” quickly became the distinction between infrastructure and superstructure, with the former clearly determining the latter.
We witness a strange inversion: on the one hand, the endeavor to turn the social contract into a less calculating and more feeling connection among its members; on the other hand, the endeavor to turn the erotic relationship into a contractual one.
The first discipline modernity’s originators imposed upon themselves was that of self-restraint, learning to live with vulgarity. Their high expectations for effectiveness were made possible by low expectations of what was to be.
The distinction between private and public undermines the unity of spiritual strength, draining the public of the transcendent energies while trivializing them because the merely private life provides no proper stage for their action.
Only when the true ends of society have nothing to do with the sublime does “culture” become necessary as a veneer to cover over the void. Culture can at best appreciate the monuments of earlier faith; it cannot produce them.
Freedom of the mind requires not only, or not even especially the absence of legal constraints but the presence of alternative thoughts.
Only Socrates knew, after a lifetime of unceasing labor, that he was ignorant. Now every high-school student knows that. How did it become so easy?
The self is the modern substitute for the soul.
Education is not sermonizing to children against their instincts and pleasures, but providing a natural continuity between what they feel and what they can and should be.
There is no real education that does not respond to felt need; anything else acquired is trifling display.
These sociologists who talk to facilely about the sacred are like a man who keeps a toothless old circus lion around the house in order to experience the thrills of the jungle.
Reason transformed into prejudice is the worst form of prejudice, because reason is the only instrument for liberation from prejudice.