So it happens that we must ask ourselves, with regard to truth, not for a new criterion for it, which will be better polished than earlier ones, but, peremptorily and seizing it by the lapels, "what is truth as such," and with regard to reality, not what things are or what and how is that which is, but for what reason that X which we call Being is in the Universe, and with regard to knowledge we must not ask for its bases and limits—as Plato, Aristotle Descartes, Kant did—but for something which comes before all this: for what reason we concern ourselves with trying to know.

Consider the cattle, grazing as they pass you by. They do not know what is meant by yesterday or today, they leap about, eat, rest, digest, leap about again, and so from morn till night and from day to day, fettered to the moment and its pleasure or displeasure, and thus neither melancholy nor bored. [...] A human being may well ask an animal: 'Why do you not speak to me of your happiness but only stand and gaze at me?' The animal would like to answer, and say, 'The reason is I always forget what I was going to say' - but then he forgot this answer too, and stayed silent.

What never fails inside the mind of an intellectual never works outside the confines of his head. The world’s stubborn refusal to vindicate the intellectual’s theories serves as proof of humanity’s irrationality, not his own. Thus, the true believer retrenches rather than rethinks; he launches a war on the world, denying reality because it fails to conform to his theories. If intellectuals are not prepared to reconcile theory and practice, then why do they bother to venture outside the ivory tower or the coffeehouse? Why not stay in the world of abstractions and fantasy?

If the meaning of life has become doubtful, if one's relations to others and to oneself do not offer security, then fame is one means to silence one's doubts. It has a function to be compared with that of the Egyptian pyramids or the Christian faith in immortality: it elevates one's individual life from its limitations and instability to the plane of indestructability; if one's name is known to one's contemporaries and if one can hope that it will last for centuries, then one's life has meaning and significance by this very reflection of it in the judgments of others.

Causes: As important a fact as any individual cause on earth is the vital incapacity of the human individual to distinguish between genuine cause and one which is foisted upon him by pressure, environment, propaganda, conditioning.If people had the sense they pretend to have, they would seek this fundamental distinction perceptible.Hardly anyone makes this effort. This is partly because it is an invisible but powerful part of their culture to teach that conditioned emotionality and ‘causes’ whose necessity, urgency or rightness is only conditioned into them, are necessarily, right.

In this age, the mere example of non-conformity, the mere refusal to bend the knee to custom, is itself a service. Precisely because the tyranny of opinion is such as to make eccentricity a reproach, it is desirable, in order to break through that tyranny, that people should be eccentric. Eccentricity has always abounded when and where strength of character has abounded; and the amount of eccentricity in a society has generally been proportional to the amount of genius, mental vigor, and moral courage which it contained. That so few now dare to be eccentric, marks the chief danger of the time.

Let not the rash marble riskgarrulous breaches of oblivion's omnipotence,in many words recallingname, renown, events, birthplace.All those glass jewels are best left in the dark.Let not the marble say what men do not.The essentials of the dead man's life--the trembling hope,the implacable miracle of pain, the wonder of sensual delight--will abide forever.Blindly the uncertain soul asks to continuewhen it is the lives of others that will make that happen,as you yourself are the mirror and imageof those who did not live as long as youand others will be (and are) your immortality on earth.

Maybe man is nothing in particular,' Cross said gropingly. 'Maybe that's the terror of it. Man may be just anything at all. And maybe man deep down suspects this, really knows this, kind of dreams that it is true; but at the same time he does not want really to know it? May not human life on this earth be a kind of frozen fear of man at what he could possibly be? And every move he makes might not these moves be just to hide this awful fact? To twist it into something which he feels would make him rest and breathe a little easier? What man is is perhaps too much to be borne by man...

An age cannot bind itself and ordain to put the succeeding one into such a condition that it cannot extend its (at best very occasional) knowledge , purify itself of errors, and progress in general enlightenment. That would be a crime against human nature, the proper destination of which lies precisely in this progress and the descendants would be fully justified in rejecting those decrees as having been made in an unwarranted and malicious manner.The touchstone of everything that can be concluded as a law for a people lies in the question whether the people could have imposed such a law on itself.

And yet we have what purports, or professes, or is claimed, to be a contract—the Constitution—made eighty years ago, by men who are now all dead, and who never had any power to bind us, but which (it is claimed) has nevertheless bound three generations of men, consisting of many millions, and which (it is claimed) will be binding upon all the millions that are to come; but which nobody ever signed, sealed, delivered, witnessed, or acknowledged; and which few persons, compared with the whole number that are claimed to be bound by it, have ever read, or even seen, or ever will read, or see.

Съвестта е онзи глас Божий в нас, онова огледало, в което ние се оглеждаме и виждаме своите недостатъци.

هناك شرف أبعد من شرف الجسد...هناك شرف أكبر من الشرف ...و صيانه اللسان من قول الجهل ...مفتاح فى طريق الشرف الانبل

[T]he concern of man is not his future but his present, not the world but his soul. We must be just, we must strive, we must engage ourselves with the business of the world for our own sake, because through that, and through contemplation in equal measure, our soul is purified and brought closer to the divine. ... Thought and deed conjoined are crucial. ... The attempt must be made; the outcome is irrelevant. Right action is a pale material reflection of the divine, but reflection it is, nonetheless. Define your goal and exert reason to accomplish it by virtuous action; successs or failure is secondary.

I tell you as well as myself: what we see with our own eyes is nothing other than a cloud concealing what we should perceive with our inner sight, while what we listen to with our ears is merely a ringing sound disturbing what we should understand with our hearts. When we see a man being taken to prion by a police officer let us not hasten to assume he is a wrong-doer. When we see a corpse, and a man standing beside it with bloodstained hands, let us not conclude that this is a victim and his assassin. When we hear one man singing and another lamenting, let us ascertain which one of the two is truly happy.

... every moment of our life has a purpose, that every action of ours, no matter how dull or routine or trivial it may seem in itself, has a dignity and a worth beyond human understanding... For it means that no moment can be wasted, no opportunity missed, since each has a purpose in man’s life, each has a purpose in God’s plan. Think of your day, today or yesterday. Think of the work you did, the people you met, moment by moment. What did it mean to you- and might it have meant for God? Is the question too simple to answer, or are we just afraid to ask it for fear of the answer we must give?