Instead of sacking cities and wrecking temples he showed a courteous respect for the deities of the conquered, and contributed to maintain their shrines; even the Babylonians, who had resisted him so long, warmed towards him when they found him preserving their sanctuaries and honoring.
The timid weakness of individuals, the insecurity of groups, and the delusion of superiority generated perpetual fear, suspicion, dislike, and contempt of the different, the alien, and the strange.
We are unhappy when alone, and unhappy in society: we are like hedge-hogs clustering together for warmth, uncomfortable when too closely packed, and yet miserable when kept apart.
One proof of the excellence of this amiable woman’s character is that all who loved her loved each other, even jealousy and rivalry submitting to the more powerful sentiment with which she inspired them; and I never saw any of those who surrounded her entertain the least ill will among themselves. Let the reader pause a moment in this encomium, and if he can recollect any other woman who deserves it, let him attach himself to her if he would obtain happiness.
To be happy, one must be as ignorant as youth. Youth thinks that willing and striving are joys; it has not yet discovered the weary insatiableness of desire, and the fruitlessness of fulfilment; it does not yet see the inevitableness of defeat.
The object of philosophy, therefore, is to perceive unity in diversity, mind in matter, and matter in mind; to find the synthesis in which opposites and contradictions meet and merge; to rise to that highest knowledge of universal unity which is the intellectual equivalent of the love of God.
Those who desire immortality must pay for it with their lives.
This ridiculous foible is perhaps one of our most fatal characteristics; for is there anything more absurd than to wish to carry continually a burden which one can always throw down?
Great gaps occur in the history of the art, because most of the early work was ruined by the climate, and much of the remainder was destroyed by Moslem “idol-breakers” from Mahmud to Aurangzeb.
Belief in God, said Diderot, is bound up with submission to autocracy; the two rise and fall together; and “men will never be free till the last king is strangled with the entrails of the last priest.
In philosophy all truth is old and only error is original.
Man’s duty, says the Avesta, is three-fold: “To make him who is an enemy a friend; to make him who is wicked righteous; and to make him who is ignorant learned.”76.
Christianity must be divine,” he says, in one of his most unmeasured sallies, “since it has lasted 1,700 years despite the fact that it is so full of villainy and nonsense.”79 He shows how almost all ancient peoples had similar myths, and hastily concludes that the myths are thereby proved to have been the inventions of priests: “the first divine was the first rogue who met the first fool.
Today there is a place called Egypt, but the Egyptian people are not masters there; long since they have been broken by conquest, and merged in language and marriage with their Arab conquerors; their cities know only the authority of Moslems and Englishmen, and the feet of weary pilgrims who travel thousands of miles to find that the Pyramids are merely heaps of stones.
The man who does not wish to be merely one of the mass only needs to cease to be easy on himself.” To have a purpose for which one can be hard upon others, but above all upon one’s self; to have a purpose for which one will do almost anything except betray a friend, – that is the final patent of nobility, the last formula of the superman.
We are tossed about by external causes in many ways, and like waves driven by contrary winds, we waver and are unconscious of the issue and our fate.′ We think we are most ourselves when we are most passionate, whereas it is then we are most passive, caught in some ancestral torrent of impulse or feeling, and swept on to a precipitate reaction which meets only part of the situation because without thought only part of a situation can be perceived.
The great achievement of Kant is to have shown, once for all, that the external world is known to us only as sensation; and that the mind is no mere helpless tabula rasa, the inactive victim of sensation, but a positive agent, selecting and reconstructing experience as experience arrives.
Life is that which is discontent, which struggles and seeks, which suffers and creates.
Being also a poet, he put Francis Bacon into doggerel: You glorify Nature and meditate on her; Why not domesticate her and regulate her? You obey Nature and sing her praise; Why not control her course and use it?
When the Duke of Wei offered him the prime ministry he dismissed the royal messengers with a curtness indicative of a writer’s dreams: “Go away quickly, and do not soil me with your presence. I had rather amuse and enjoy myself in a filthy ditch than be subject to the rules and restrictions in the court of a sovereign.