Science cannot describe individuals, but only types. If human societies cannot be classified, they must remain inaccessible to scientific description.
One does not advance when one walks toward no goal, or – which is the same thing – when his goal is infinity.
Social life comes from a double source, the likeness of consciences and the division of social labour.
At first sight, one does not see what relations there can be between religion and logic.
I can be free only to the extent that others are forbidden to profit from their physical, economic, or other superiority to the detriment of my liberty.
Even one well-made observation will be enough in many cases, just as one well-constructed experiment often suffices for the establishment of a law.
Faith is not uprooted by dialectic proof; it must already be deeply shaken by other causes to be unable to withstand the shock of argument.
There is a collective as well as an individual humor inclining peoples to sadness or cheerfulness, making them see things in bright or somber lights. In fact, only society can pass a collective opinion on the value of human life; for this the individual is incompetent.
From top to bottom of the ladder, greed is aroused without knowing where to find ultimate foothold. Nothing can calm it, since its goal is far beyond all it can attain. Reality seems valueless by comparison with the dreams of fevered imaginations; reality is therefore abandoned.
While the State becomes inflated and hypertrophied in order to obtain a firm enough grip upon individuals, but without succeeding, the latter, without mutual relationships, tumble over one another like so many liquid molecules, encountering no central energy to retain, fix and organize them.
The term suicide is applied to all cases of death resulting directly or indirectly from a positive or negative act of the victim himself, which he knows will produce this result.
Religious phenomena are naturally arranged in two fundamental categories: beliefs and rites. The first are states of opinion, and consist in representations; the second are determined modes of action.
Sadness does not inhere in things; it does not reach us from the world and through mere contemplation of the world. It is a product of our own thought. We create it out of whole cloth.
Maniacal suicide. – This is due to hallucinations or delirious conceptions. The patient kills himself to escape from an imaginary danger or disgrace, or to obey a mysterious order from on high, etc.
The wise man, knowing how to enjoy achieved results without having constantly to replace them with others, finds in them an attachment to life in the hour of difficulty.
By definition, sacred beings are separated beings. That which characterizes them is that there is a break of continuity between them and the profane beings.
An act cannot be defined by the end sought by the actor, for an identical system of behaviour may be adjustable to too many different ends without altering its nature.
That men have an interest in knowing the world which surrounds them, and consequently that their reflection should have been applied to it at an early date, is something that everyone will readily admit.
Reality seems valueless by comparison with the dreams of fevered imaginations; reality is therefore abandoned.
Our excessive tolerance with regard to suicide is due to the fact that, since the state of mind from which it springs is a general one, we cannot condemn it without condemning ourselves; we are too saturated with it not partly to excuse it.