Academics from France

"You Frenchmen, not content with having robbed us of everything we held dear, have also corrupted our character. The actual condition of my country, and the impossibility of changing it, is another reason for escaping from an earth, where I am obliged to praise men from a sense of duty, whom I must hate from a sense of virtue. When I arrive in my fatherland, what attitude am I to hold—what language am I to use? A good patriot ought to die when his fatherland has ceased to exist. If the deliverance of my fellow-countrymen depended upon the death of a single man, I would go immediately and plunge the sword which would avenge my country and its violated laws into the breast of tyrants."

"Send me 300 francs; that sum will enable me to go to Paris. There, at least, one can cut a figure and surmount obstacles. Everything tells me I shall succeed. Will you prevent me from doing so for the want of 100 crowns?"

"Hand weapons were the main weapons of the ancients; it is with his short sword that the legionary conquered the world. It is with the Macedonian lance that Alexander conquered Asia."

"My waking thoughts are all of thee. Your portrait and the remembrance of last night's delirium have robbed my senses of repose. Sweet and incomparable Josephine, what an extraordinary influence you have over my heart. Are you vexed? Do I see you sad? Are you ill at ease? My soul is broken with grief, and there is no rest for your lover."

"All great events hang by a hair. The man of ability takes advantage of everything and neglects nothing that can give him a chance of success; whilst the less able man sometimes loses everything by neglecting a single one of those chances."

"From the heights of these pyramids, forty centuries look down on us."

"What I have done up to this is nothing. I am only at the beginning of the course I must run. Do you imagine that I triumph in Italy in order to aggrandise the pack of lawyers who form the Directory, and men like Carnot and Barras? What an idea!"

"I do not care to play the part of Monk; I will not play it myself, and I do not choose that others shall do so. But those Paris lawyers who have got into the Directory understand nothing of government. They are poor creatures. I am going to see what they want to do at Rastadt; but I doubt much that we shall understand each other, or long agree together. They are jealous of me, I know, and notwithstanding all their flattery, I am not their dupe; they fear more than they love me. They were in a great hurry to make me General of the army of England, so that they might get me out of Italy, where I am the master, and am more of a sovereign than commander of an army. They will see how things go on when I am not there. I am leaving Berthier, but he is not fit for the chief command, and, I predict, will only make blunders. As for myself, my dear Miot, I may inform you, I can no longer obey; I have tasted command, and I cannot give it up. I have made up my mind, if I cannot be master I shall leave France; I do not choose to have done so much for her and then hand her over to lawyers."

"I hope the time is not far off when I shall be able to unite all the wise and educated men of all the countries and establish a uniform regime based on the principles of the Quran which alone are true and which alone can lead men to happiness."

"The sanhedrin is at least useful to me.*"

"The barbarous custom of having men beaten who are suspected of having important secrets to reveal must be abolished. It has always been recognized that this way of interrogating men, by putting them to torture, produces nothing worthwhile. The poor wretches say anything that comes into their mind and what they think the interrogator wishes to know."

"Even in the midst of war I have never neglected the establishment of useful institutions and the promotion of peace and order at home. There still remains much to be done, and I certainly shall never rest from my labours. But is not military success still more necessary to dazzle or to content our people? Remember that a First Consul bears no resemblance to those Kings by the grace of God who look on their countries as their inherited property. Their authority is supported by ancient tradition. With us ancient tradition has fallen into contempt, and carries less than no weight. The French Government of to-day bears no sort of resemblance to that of the countries which surround us. Hated by its neighbours, obliged to deal at home with large classes of enemies, we have need to impose on our friends and foes by deeds of glory gained only by war."

"A form of government that is not the result of a long sequence of shared experiences, efforts, and endeavors can never take root."

"Anarchy is the stepping stone to absolute power."

"Commerce unites men and make them; therefore it is fatal to despotic power."

"For my part, it is not the mystery of the incarnation which I discover in religion, but the mystery of social order, which associates with heaven that idea of equality which prevents the rich from destroying the poor. [Incorrect translation, should be prevents the rich from being massacred by the poor.] Religion is indeed a kind of vaccine innoculation, which, by satisfying our natural love for the marvellous, keeps us out of the hands of charlatans and conjurors. The priests are better than the Cagliostros, the Kants, and all the visionaries of Germany."

"I am the Roman Emperor."

"I will bring the nobles of this Court down so low that they shall be obliged to beg their bread."

"My intention is that the main village where the insurrection started shall be burnt, and that thirty of the ringleaders shall be shot; an impressive example is needed to contain the hatred of the peasantry and of that soldiery. If you have not yet made an example, let there be one without delay... Let not the month pass without the principal village, borough, or small town which gave the signal for the insurrection being burned, and a large number of individuals being shot... Traces must be left in the cantons which have rebelled."

"I am not satisfied with the order which is kept in Madrid; Belliard is too weak; with the Spaniards it is necessary to be severe. I have arrested here fifteen of the worst characters, and I have ordered them to be shot. Arrest thirty at Madrid... If you treat the mob with kindness, these creatures fancy themselves invulnerable; if you hang a few, they get tired of the game, and become as submissive and humble as they ought to be."

"So…Bessieres lived like Bayard; he died like Turenne. We should all be envious of his fate."

"Conscripts, for shame! It was on you that I was basing my hopes. I expected much from your young courage, and you are running away!"

"Where do you think you are going? Can’t you see that the battle is won? Come on, stand firm!"

"I have gained the battle of Lutzen like the general-in-chief of the Army of Italy and of the Army of Egypt!"

"From the sublime to the ridiculous is but a step."

"Le mot impossible n'est pas français."

"If the art of war were nothing but the art of avoiding risks, glory would become the prey of mediocre minds.... I have made all the calculations; fate will do the rest."

"All authority is in the throne; and what is the throne? This wooden frame covered with velvet? No, I am the throne."

"France is invaded; I am leaving to take command of my troops, and, with God's help and their valor, I hope soon to drive the enemy beyond the frontier."

"The bullet that will kill me is not yet cast."

"The Allied Powers having proclaimed that the Emperor Napoleon is the sole obstacle to the re-establishment of peace in Europe, he, faithful to his oath, declares that he is ready to descend from the throne, to quit France, and even to relinquish life, for the good of his country."

"England will repent of bringing the Russians so far: they will deprive her of India."

"Unite for the public safety, if you would remain an independent nation."

"Wherever wood can swim, there I am sure to find this flag of England."

"Whatever shall we do in that remote spot? Well, we will write our memoirs. Work is the scythe of time."

"I generally had to give in."

"The Princes of this house have abandoned their capital, not like soldiers of honour who cede to the circumstances and setbacks of the war, but like the perjured who are pursued by their own remorse."

"I did not usurp the crown. I picked it up from the gutter; the people placed it on my head. I was king of the people as the Bourbons are kings of the nobles"

"I may have had many projects, but I never was free to carry out any of them. It did me little good to be holding the helm; no matter how strong my hands, the sudden and numerous waves were stronger still, and I was wise enough to yield to them rather than resist them obstinately and make the ship founder. Thus I never was truly my own master but was always ruled by circumstances."

"What then is, generally speaking, the truth of history? A fable agreed upon."

"Women are nothing but machines for producing children."

"My maxim was, la carrière est ouverte aux talents, without distinction of birth or fortune."

"Religions are all founded on miracles — on things we cannot understand, such as the Trinity. Jesus calls himself the Son of God, and yet is descended from David. I prefer the religion of Mahomet — it is less ridiculous than ours."

"J'aurais dû mourir à Waterloo"

"Mahomet was a great man, an intrepid soldier; with a handful of men he triumphed at the battle of Bender [sic]; a great captain, eloquent, a great man of state, he revived his fatherland and created a new people and a new power in the middle of Arabia."

"The Mohammedan religion is the finest of all"

"Muhammad was a great man, an intrepid soldier; with a handful of men he triumphed at the battle of Bender (sic); a great captain, eloquent, a great man of state, he revived his fatherland and created a new people and a new power in the middle of Arabia."

"Muhammad was a prince; he rallied his compatriots around him. In a few years, the Muslims conquered half of the world. They plucked more souls from false gods, knocked down more idols, razed more pagan temples in fifteen years than the followers of Moses and Jesus did in fifteen centuries. Muhammad was a great man. He would indeed have been a god, if the revolution that he had performed had not been prepared by the circumstances."

"I have fought sixty battles and I have learned nothing which I did not know at the beginning."

"Two of my Marshalls are racing to get under their orders the Italian troops; i leave it to Suchet who has better ambitions than Macdonald. The Italians will soon be recognized again as the first soldiers of Europe. I'm very proud of my brave Italian army."

"Our hour is marked, and no one can claim a moment of life beyond what fate has predestined."

"I see that everybody has lost their head since the infamous capitulation of Bailén. I realise that I must go there myself to get the machine working again."

"Ordinary men died, men of iron were taken prisoner: I only brought back with me men of bronze."

"`` A general of ordinary talent, occupying a bad position and surprised by a superior force, seeks his safety in retreat; but a great captain supplies all deficiencies by his courage, and marches boldly to meet the attack. By this means he disconcerts his adversary, and if this last shows any irresolution in his movements, a skilful leader, profiting by his indecision, may even hope for victory."

"Among so many conflicting ideas and so many different perspectives, the honest man is confused and distressed and the skeptic becomes wicked ... Since one must take sides, one might as well choose the side that is victorious, the side which devastates, loots, and burns. Considering the alternative, it is better to eat than to be eaten."

"Depuis le premier jour jusqu'au dernier, il est le même, toujours le même, majestueux et simple , infiniment sévère et infiniment doux ; dans un commerce de vie pour ainsi dire public, Jésus ne donne jamais de prise à la moindre critique; sa conduite si prudente ravit l'admiration par un mélange de force et de douceur."

"I am a monarch of God's creation, and you reptiles of the earth dare not oppose me. I render an account of my government to none save God and Jesus Christ."

"A cowardly act! What do I care about that? You may be sure that I should never fear to commit one if it were to my advantage."

"The true conquests, the only ones that cause no regret, are those made over ignorance."

"A journalist is a grumbler, a censurer, a giver of advice, a regent of sovereigns, a tutor of nations. Four hostile newspapers are more to be feared than an hundred thousand bayonets."

"You have already been informed of my arrival on the borders of the Red Sea, with an innumerable and invincible Army, full of the desire of delivering you from the iron yoke of England. I eagerly embrace this opportunity of testifying to you the desire I have of being informed by you, by the way of Muscat and Mocha, as to your political situation. I would even wish you could send some intelligent person to Suez or Cairo, possessing your confidence, with whom I may confer. May the Almighty increase your power and destroy your enemies."

"Had it not been for that fatal suspension of arms, in 1813, to which I was induced to consent by Austria, I should have succeeded. The victories of Lutzen and Wurtzen (Bautzen) had restored confidence in the French forces. The King of Saxony was triumphantly brought back to his capital; one of the corps of the French army was at the gates of Berlin, and the enemy had been driven from Hamburg. The Russian and Prussian armies were preparing to pass the Vistula, when the cabinet of Austria, acting with its characteristic perfidy, advised the suspension of hostilities, at a time when it had already entered into engagements with Russia and Prussia; the armistice was only a delusion to gain the time necessary to make preparations, it being intended to declare against France in May. The unexpected successes obliged it to act with more circumspection. It was necessary to gain more time, and negociations went on at the congress of Prague. Metternich insisted that Austria should have the half of Italy, and made other exorbitant conditions, which were only demanded in order to be refused. As soon as she had got her army ready, Austria declared against France. After the victory of Dresden, I was superior, and had formed the project to deceive the enemy, by marching towards Magdeburgh, then to rcross the Elbe at Wittenberg, and march upon Berlin. Several divisions of the army were occupied in these manoeuvres, when a letter was brough to me from the King of Wirtemberg, announcing that the Bavarian army had joined the Austrians, and to the amount of eighty thousand men, were marching towards the Rhine, under the command of Wrede; that he, being compelled by the presence of that army, was obliged to join his contingent to it, and that Mentz would soon be invested by a hundred thousand men."

"Immortality is the best recollection one leaves."

"Kiss the feet of Popes provided their hands are tied."

"Malice delights to blacken the characters of prominent men."

"More glorious to merit a sceptre than to possess one."

"Those who are free from common prejudices acquire others."

"Well, then, had I been at Martinique, I should also have been on the side of the English, because above all things it is necessary to save one's life. I am for the whites, because I am white; I have no other reason, yet that is reason good enough. How was it possible to grant liberty to the Africans, to men without any kind of civilization, who did not even know what a colony meant, or that there was such a place as France?"

"They seek to destroy the Revolution by attacking my person: I will defend it for I am the Revolution, I myself! Henceforth they will look to it, for they will know of what we are capable."

"When you have an enemy in your power, deprive him of the means of ever injuring you."

"He who fears being conquered is certain of defeat."

"The greater the man, the less is he opinionative, he depends upon events and circumstances."

"What is the government? nothing, unless supported by opinion."

"A constitution should be framed so as not to impede the action of government, nor force the government to its violation."

"The people must not be counted upon; they cry indifferently : "Long live the King!" and "Long live the Conspirators!" a proper direction must be given to them, and proper instruments employed to effect it."

"Hereditary succession to the magistracy is absurd, as it tends to make a property of it; it is incompatible with the sovereignty of the people."

"Orders and decorations are necessary in order to dazzle the people."

"Power is founded upon opinion."

"Sometimes a great example is necessary to all the public functionaries of the state."

"A Government protected by foreigners will never be accepted by a free people."

"A great people may be killed, but they cannot be intimidated."

"A great reserve and severity of manners are necessary for the command of those who are older than ourselves."

"A king is sometimes obliged to commit crimes; but they are the crimes of his position."

"A King should sacrifice the best affections of his heart for the good of his country; no sacrifice should be above his determination."

"Greatness is nothing unless it be lasting."

"Many a one commits a reprehensible action, who is at bottom an honourable man, because man seldom acts upon natural impulse, but from some secret passion of the moment which lies hidden and concealed within the narrowest folds of his heart."

"The life of a citizen is the property of his country."

"You cannot treat with all the world at once."

"If you make everything difficult, the really hard things seem less so."

"There are only two forces that unite men — fear and interest. All great revolutions originate in fear, for the play of interests does not lead to accomplishment."

"Audacity succeeds as often as it fails; in life it has an even chance."

"The superior man is never in anyone's way."

"Who saves his country violates no law."

"There are so many laws that no one is safe from hanging."

"Success is the most convincing talker in the world."

"As a rule it is circumstances that make men."

"Impatience is a great obstacle to success; he who treats everything with brusqueness gathers nothing, or only immature fruit which will never ripen."

"One must indeed be ignorant of the methods of genius to suppose that it allows itself to be cramped by forms. Forms are for mediocrity, and it is fortunate that mediocrity can act only according to routine. Ability takes its flight unhindered."

"Never depend on the multitude, full of instability and whims; always take precautions against it."

"From triumph to downfall is but a step. I have seen a trifle decide the most important issues in the gravest affairs."

"It is only by prudence, wisdom, and dexterity, that great ends are attained and obstacles overcome. Without these qualities nothing succeeds."

"The man fitted for affairs and authority never considers individuals, but things and their consequences."

"A congress of the powers is deceit agreed on between diplomats — it is the pen of Machiavelli combined with the scimitar of Mahomet."

"Destiny urges me to a goal of which I am ignorant. Until that goal is attained I am invulnerable, unassailable. When Destiny has accomplished her purpose in me, a fly may suffice to destroy me."

"Necessity dominates inclination, will, and right."

"Men have their virtues and their vices, their heroisms and their perversities; men are neither wholly good nor wholly bad, but possess and practice all that there is of good and bad here below. Such is the general rule. Temperament, education, the accidents of life, are modifying factors. Outside of this, everything is ordered arrangement, everything is chance. Such has been my rule of expectation and it has usually brought me success."

"Whatever misanthropists may say, ingrates and the perverse are exceptions in the human species."

"The great mass of society are far from being depraved; for if a large majority were criminal or inclined to break the laws, where would the force or power be to prevent or constrain them? And herein is the real blessing of civilization, because this happy result has its origin in her bosom, growing out of her very nature."

"Imagination governs the world."

"What are we? What is the future? What is the past? What magic fluid envelops us and hides from us the things it is most important for us to know? We are born, we live, and we die in the midst of the marvelous."

"To do all that one is able to do, is to be a man; to do all that one would like to do, would be to be a god."

"Man achieves in life only by commanding the capabilities nature has given him, or by creating them within himself by education and by knowing how to profit by the difficulties encountered."

"It is a mistake, too, to say that the face is the mirror of the soul. The truth is, men are very hard to know, and yet, not to be deceived, we must judge them by their present actions, but for the present only."

"One is more certain to influence men, to produce more effect on them, by absurdities than by sensible ideas."

"It is not true that men never change; they change for the worse, as well as for the better. It is not true they are ungrateful; more often the benefactor rates his favors higher than their worth; and often too he does not allow for circumstances. If few men have the moral force to resist impulses, most men do carry within themselves the germs of virtues as well as of vices, of heroism as well as of cowardice. Such is human nature — education and circumstances do the rest."

"Ordinarily men exercise their memory much more than their judgment."

"There is nothing so imperious as feebleness which feels itself supported by force."

"True character stands the test of emergencies. Do not be mistaken, it is weakness from which the awakening is rude."

"How many seemingly impossible things have been accomplished by resolute men because they had to do, or die."

"The fool has one great advantage over a man of sense — he is always satisfied with himself."

"Simpletons talk of the past, wise men of the present, and fools of the future."

"One must learn to forgive and not to hold a hostile, bitter attitude of mind, which offends those about us and prevents us from enjoying ourselves; one must recognize human shortcomings and adjust himself to them rather than to be constantly finding fault with them."

"It is not necessary to prohibit or encourage oddities of conduct which are not harmful."

"The best way to keep one's word is not to give it."

"In love the only safety is in flight."

"I do not believe it is in our nature to love impartially. We deceive ourselves when we think we can love two beings, even our own children, equally. There is always a dominant affection."

"In politics nothing is immutable. Events carry within them an invincible power. The unwise destroy themselves in resistance. The skillful accept events, take strong hold of them and direct them."

"It is only with prudence, sagacity, and much dexterity that great aims are accomplished, and all obstacles surmounted. Otherwise nothing is accomplished."

"The great difficulty with politics is, that there are no established principles."

"The truth is that one ought to serve his people worthily, and not strive solely to please them. The best way to gain a people is to do that which is best for them. Nothing is more dangerous than to flatter a people. If it does not get what it wants immediately, it is irritated and thinks that promises have not been kept; and if then it is resisted, it hates so much the more as it feels itself deceived."

"Lead the ideas of your time and they will accompany and support you; fall behind them and they drag you along with them; oppose them and they will overwhelm you."

"There is no such thing as an absolute despotism; it is only relative. A man cannot wholly free himself from obligation to his fellows. A sultan who cut off heads from caprice, would quickly lose his own in the same way. Excesses tend to check themselves by reason of their own violence. What the ocean gains in one place it loses in another."

"We are made weak both by idleness and distrust of ourselves. Unfortunate, indeed, is he who suffers from both. If he is a mere individual he becomes nothing; if he is a king he is lost."

"A prince should suspect everything."

"In politics, an absurdity is not an impediment."

"The most difficult art is not in the choice of men, but in giving to the men chosen the highest service of which they are capable."

"Posterity alone rightly judges kings. Posterity alone has the right to accord or withhold honors."

"Obedience to public authority ought not to be based either on ignorance or stupidity."

"The laws of circumstance are abolished by new circumstances."

"Some revolutions are inevitable. There are moral eruptions, just as the outbreak of volcanoes are physical eruptions. When the chemical combinations which produce them are complete, the volcanic eruptions burst forth, just as revolutions do when the moral factors are in the right state. In order to foresee them the trend of ideas must be understandingly observed."

"One can lead a nation only by helping it see a bright outlook. A leader is a dealer in hope."

"It is rare that a legislature reasons. It is too quickly impassioned."

"Parties weaken themselves by their fear of capable men."

"Democracy may become frenzied, but it has feelings and can be moved. As for aristocracy, it is always cold and never forgives."

"We frustrate many designs against us by pretending not to see them."

"To listen to the interests of all, marks an ordinary government; to foresee them, marks a great government."

"Peace ought to be the result of a system well considered, founded on the true interests of the different countries, honorable to each, and ought not to be either a capitulation or the result of a threat."

"A book in which there were no lies would be a curiosity."

"All men of genius, and all those who have gained rank in the republic of letters, are brothers, whatever may be the land of their nativity."

"It must be recognized that the real truths of history are hard to discover. Happily, for the most part, they are rather matters of curiosity than of real importance."

"Dante has not deigned to take his inspiration from any other. He has wished to be himself, himself alone; in a word, to create. He has occupied a vast space, and has filled it with the superiority of a sublime mind. He is diverse, strong, and gracious. He has imagination, warmth, and enthusiasm. He makes his reader tremble, shed tears, feel the thrill of honor in a way that is the height of art. Severe and menacing, he has terrible imprecations for crime, scourgings for vice, sorrow for misfortune. As a citizen, affected by the laws of the republic, he thunders against its oppressors, but he is always ready to excuse his native city, Florence is ever to him his sweet, beloved country, dear to his heart. I am envious for my dear France, that she has never produced a rival to Dante; that this Colossus has not had his equal among us. No, there is no reputation which can be compared to his."

"The division of labor, which has brought such perfection in mechanical industries, is altogether fatal when applied to productions of the mind. All work of the mind is superior in proportion as the mind that produces it is universal."

"Laws which are consistent in theory often prove chaotic in practice."

"In practical administration, experience is everything."

"Aristocracy is the spirit of the Old Testament, democracy of the New."

"The existence of God is attested by everything that appeals to our imagination. And if our eye cannot reach Him it is because He has not permitted our intelligence to go so far."

"Jesus Christ was the greatest republican."

"Charity and alms are recommended in every chapter of the Koran as being the most acceptable services, both to God and the Prophet."

"The religious zeal which animates priests, leads them to undertake labors and to brave perils which would be far beyond the powers of one in secular employment."

"Conscience is the most sacred thing among men. Every man has within him a still small voice, which tells him that nothing on earth can oblige him to believe that which he does not believe. The worst of all tyrannies is that which obliges eighteen-twentieths of a nation to embrace a religion contrary to their beliefs, under penalty of being denied their rights as citizens and of owning property, which, in effect, is the same thing as being without a country."

"Fanaticism must be put to sleep before it can be eradicated."

"Policemen and prisons ought never to be the means used to bring men back to the practice of religion."

"You cannot drag a man's conscience before any tribunal, and no one is answerable for his religious opinions to any power on earth."

"The populace judges of the power of God by the power of the priests."

"Man loves the marvelous. It has an irresistible charm for him. He is always ready to leave that with which he is familiar to pursue vain inventions. He lends himself to his own deception."

"Our credulity is a part of the imperfection of our natures. It is inherent in us to desire to generalize, when we ought, on the contrary, to guard ourselves very carefully from this tendency."

"A general must be a charlatan."

"Unhappy the general who comes on the field of battle with a system."

"It is often in the audacity, in the steadfastness, of the general that the safety and the conservation of his men is found."

"The military principles of Caesar were those of Hannibal, and those of Hannibal were those of Alexander — to hold his forces in hand, not to be vulnerable at any point, to throw all his forces with rapidity on any given point."

"An army which cannot be reenforced is already defeated."

"A commander in chief ought to say to himself several times a day: If the enemy should appear on my front, on my right, on my left, what would I do? And if the question finds him uncertain, he is not well placed, he is not as he should be, and he should remedy it."

"The moment of greatest peril is the moment of victory."

"At the beginning of a campaign it is important to consider whether or not to move forward; but when one has taken the offensive it is necessary to maintain it to the last extremity. However skilfully effected a retreat may be, it always lessens the morale of an army, since in losing the chances of success, they are remitted to the enemy. A retreat, moreover, costs much more in men and materials than the bloodiest engagements, with this difference, also, that in a battle the enemy loses practically as much as you do; while in a retreat you lose and he does not."

"Changing from the defensive to the offensive, is one of the most delicate operations in war."

"An army ought to be ready every moment to offer all the resistance of which it is capable."

"Never march by flank in front of an army in position. This principle is absolute."

"In a battle, as in a siege, the art consists in concentrating very heavy fire on a particular point. The line of battle once established, the one who has the ability to concentrate an unlooked for mass of artillery suddenly and unexpectedly on one of these points is sure to carry the day."

"There is a joy in danger."

"War is a serious game in which a man risks his reputation, his troops, and his country. A sensible man will search himself to know whether or not he is fitted for the trade."

"There is only one favorable moment in war; talent consists in knowing how to seize it."

"He who cannot look over a battlefield with a dry eye, causes the death of many men uselessly."

"In war, theory is all right so far as general principles are concerned; but in reducing general principles to practice there will always be danger. Theory and practice are the axis about which the sphere of accomplishment revolves."

"The secret of great battles consists in knowing how to deploy and concentrate at the right time."

"The art of war consists in being always able, even with an inferior army, to have stronger forces than the enemy at the point of attack or the point which is attacked."

"The praises of enemies are always to be suspected. A man of honor will not permit himself to be flattered by them, except when they are given after the cessation of hostilities."

"The most desirable quality in a soldier is constancy in the support of fatigue; valor is only secondary."

"Policy and morals concur in repressing pillage."

"Gentleness, good treatment, honor the victor and dishonor the vanquished, who should remain aloof and owe nothing to pity — In war, audacity is the finest calculation of genius."

"In civil war it is not given to every man to know how to conduct himself. There is something more than military prudence necessary; there is need of sagacity and the knowledge of men."

"Nothing is so contrary to military rules as to make the strength of your army known, either in the orders of the day, in proclamations, or in the newspapers."

"War is a lottery in which nations ought to risk nothing but small amounts."

"Achilles was the son of a goddess and of a mortal; in that, he is the image of the genius of war. The divine part is all that that is derived from moral considerations of character, talent, the interest of your adversary, of opinion, of the temper of the soldier, which is strong and victorious, or feeble and beaten, according as he believes this divine part to be. The mortal part is the arms, the fortifications, the order of battle — everything which arises out of material things."

"Courage cannot be counterfeited. It is one virtue that escapes hypocrisy."

"In war one must lean on an obstacle in order to overcome it."

"In war, character and opinion make more than half of the reality."

"That dependable courage, which in spite of the most sudden circumstances, nevertheless allows freedom of mind, of judgment and of decision, is exceedingly rare."

"War is becoming an anachronism; if we have battled in every part of the continent it was because two opposing social orders were facing each other, the one which dates from 1789, and the old regime. They could not exist together; the younger devoured the other. I know very well, that, in the final reckoning, it was war that overthrew me, me the representative of the French Revolution, and the instrument of its principles. But no matter! The battle was lost for civilization, and civilization will inevitably take its revenge. There are two systems, the past and the future. The present is only a painful transition. Which must triumph? The future, will it not? Yes indeed, the future! That is, intelligence, industry, and peace. The past was brute force, privilege, and ignorance. Each of our victories was a triumph for the ideas of the Revolution. Victories will be won, one of these days, without cannon, and without bayonets."

"It is not that addresses at the opening of a battle make the soldiers brave. The old veterans scarcely hear them, and recruits forget them at the first boom of the cannon. Their usefulness lies in their effect on the course of the campaign, in neutralizing rumors and false reports, in maintaining a good spirit in the camp, and in furnishing matter for camp-fire talk. The printed order of the day should fulfill these different ends."

"What are the conditions that make for the superiority of an army? Its internal organization, military habits in officers and men, the confidence of each in themselves; that is to say, bravery, patience, and all that is contained in the idea of moral means."

"The issue of a battle is the result of an instant, of a thought. There is the advance, with its various combinations, the battle is joined, the struggle goes on a certain time, the decisive moment presents itself, a spark of genius discloses it, and the smallest body of reserves accomplish victory."

"In war, groping tactics, half-way measures, lose everything."

"A man who has no consideration for the needs of his men ought never to be given command."

"To plan to reserve cavalry for the finish of the battle, is to have no conception of the power of combined infantry and cavalry charges, either for attack or for defense."

"The general of the sea has need of only one science, that of navigation. The one on land has need of all, or of a talent which is the equivalent of all, that will enable him to profit by all experience, and all knowledge. A general of the sea has nothing to divine. He knows where his enemy is, he knows his strength. A general on land never knows anything with certainty, never sees his enemy well, and never knows positively where he is."

"In order not to be astonished at obtaining victories, one ought not to think only of defeats."

"In war, luck is half in everything."

"If I had not been defeated in Acre against Jezzar Pasha of Turk. I would conquer all of the East"

"My most splendid campaign was that of March 20; not a single shot was fired."

"In France, only the impossible is admired."

"The sentiment of national honor is never more than half extinguished in the French. It takes only a spark to re-kindle it."

"France will always be a great nation."

"Turks can be killed, but they can never be conquered."

"Europe is a molehill. It has never had any great empires, like those of the Orient, numbering six hundred million souls."

"Europe has its history, often tragic, though at intervals consoling. But to speak of any universally recognized national rights or that these rights have played any part in its history, is to play with the powers of public credulity. Always the first duty of a state has been its safety; the pledge of its safety, its power; and the limits of its power, that intelligence of which each has been made the depository. When the great powers have proclaimed any other principle, it has been only for their own purposes, and the smaller powers have never received any benefit from it."

"Surely in a matter of this kind we should endeavor to do something, that we may say that we have not lived in vain, that we may leave some impress of ourselves on the sands of time."

"You must not fear death, my lads; defy him, and you drive him into the enemy's ranks."

"Morality has nothing to do with such a man as I am."

"Waterloo will wipe out the memory of my forty victories; but that which nothing can wipe out is my Civil Code. That will live forever."

"If I were an Englishman, I should esteem the man who advised a war with China to be the greatest living enemy of my country. You would be beaten in the end, and perhaps a revolution in India would follow."

"Un bon croquis vaut mieux qu'un long discours."

"I saw myself founding a religion, marching into Asia riding an elephant, a turban on my head and in my hand the new Koran that I would have composed to suit my needs."

"Ability is nothing without opportunity."

"The hand that gives is above the hand that takes. (La main qui donne est au-dessus de celle qui reçoit.)"

"Money has no motherland; financiers are without patriotism and without decency; their sole object is gain."

"Never interrupt your enemy when he is making a mistake."

"I am the instrument of providence, she will use me as long as I accomplish her designs, then she will break me like a glass."

"If I had succeeded, I would have been the greatest man known to history."

"You call these baubles, well, it is with baubles that men are led... Do you think that you would be able to make men fight by reasoning? Never. That is only good for the scholar in his study. The soldier needs glory, distinctions, and rewards."

"The future destiny of the child is always the work of his mother. Let France have good mothers, and she will have good sons."

"Leave the Artillerymen alone, they are an obstinate lot."

"Tristan is very idle. He confessed to the Emperor that he did not work every day. "Do you not eat every day?" said the Emperor to him; "Yes, Sire." "Well, then, you ought to work every day; no one should eat who does not work." "Oh! if that be the case, I will work every day," said the child, quickly. "Such is the influence of the belly," said the Emperor, tapping that of little Tristan. "It is hunger that makes the world move.""

"There is no subordination with empty stomachs."

"Well then, I will tell you. Alexander, Caesar, Charlemagne and I myself have founded great empires; but upon what did these creations of our genius depend? Upon force. Jesus alone founded His empire upon love, and to this very day millions will die for Him. I think I understand something of human nature; and I tell you, all these were men, and I am a man: none else is like Him; Jesus Christ was more than a man. I have inspired multitudes with such an enthusiastic devotion that they would have died for me but to do this it was necessary that I should be visibly present with the electric influence of my looks, my words, of my voice. When I saw men and spoke to them, I lighted up the flame of self-devotion in their hearts. Christ alone has succeeded in so raising the mind of man toward the unseen, that it becomes insensible to the barriers of time and space. Across a chasm of eighteen hundred years, Jesus Christ makes a demand which is beyond all others difficult to satisfy; He asks for that which a philosopher may often seek in vain at the hands of his friends, or a father of his children, or a bride of her spouse, or a man of his brother. He asks for the human heart; He will have it entirely to Himself. He demands it unconditionally; and forthwith His demand is granted. Wonderful! In defiance of time and space, the soul of man, with all its powers and faculties, becomes an annexation to the empire of Christ. All who sincerely believe in Him, experience that remarkable, supernatural love toward Him. This phenomenon is unaccountable; it is altogether beyond the scope of man's creative powers. Time, the great destroyer, is powerless to extinguish this sacred flame; time can neither exhaust its strength nor put a limit to its range. This is it, which strikes me most; I have often thought of it. This it is which proves to me quite convincingly the Divinity of Jesus Christ."

"‘Do you know,’ Napoleon once said to Fontanes, ‘what fills me most with wonder? The powerlessness of force to establish anything. There are only two powers in the world: the sword and the mind. In the end, the sword is always conquered by the mind.’"

"Geography is destiny."

"Able was I ere I saw Elba."

"An army of sheep, led by a lion, is better than an army of lions, led by a sheep."

"Give them a whiff of grapeshot."

"A constitution should be short and obscure."

"Never ascribe to malice that which is adequately explained by stupidity."

"Religious wars are basically people killing each other over who has the better imaginary friend."

"Every soldier carries a Marshal's baton in his knapsack"

"England is a Nation of Shopkeepers."

"His views on politics and society, owing much to Rousseau's Du Contrat Social, display Buonaparte the egotist and Buonaparte the mathematician-engineer in uneasy collaboration. For society is conceived as of one great machine, constructed according to correct calculations which in turn are based on the right data. There is little sense of free association between individuals or groups, little sense of any natural community larger than the Corsican-style family or clan; no sense of organic social growth. Instead there are the competing egotisms of individuals, bridled or organized by the higher egotism of the State, whose will impels and directs the whole national apparatus. Buonaparte's ideal State enjoyed this untrammelled power because it was the organ of the people's will. Naïvely he believed that only hereditary monarchies could be tyrants. He scorned the ancien régime in France, with its agglomeration of different societies, partly regional, partly aristocratic, guild or religious; this is what constitutes the "privilege" which he and other progressives wished to sweep away. Buonaparte's chief complaint against the Catholic Church, for instance, lay in the very fact that it was independent of the State... Buonaparte's political ideas thus point straight towards the tyranny of the Consulate and the Empire; indeed towards every modern tyranny where the State bosses the entire life of the people in the people's name."

"Bonaparte busied himself with extinguishing what yet remained of the freedom of expression won during the Revolution and with crushing what yet remained of organized opposition, whether royalist, Jacobin or merely intellectual. On 17 January 1800 he shut down sixty out of seventy-three existing newspapers; by the end of 1800 only nine remained, and those under strict censorship. The theatre was censored from April 1800. With his excessive sensitivity to personal criticism and ridicule, Bonaparte took a direct interest in this censorship... In July 1803 he ordered that bookshops be prohibited from placing new works on sale until seven days after a copy had been submitted to the censor "so that, as soon as there is an undesirable work, it can be stopped." The systematic opening of private correspondence, the ubiquitous police spy, and imprisonment without trial completed Bonaparte's practical interpretation of the "sacred right" of liberty guaranteed by the Constitution."

"That contempt of humanity, that misprision of the opinion of others, that Caesarean pride, that insensitive heart and that profound moral indifference, these characteristics which distinguished Napoleon were not those of a Frenchman."

"In France Napoleon tamed the revolution and put it into the imperial straitjacket (and, in so doing, perhaps did more than the revolution itself to make a Bourbon restoration permanently impossible); beyond the borders of France he was the missionary and disseminator of the ideas of the revolution. Hence, as the Napoleonic legend grew through the succeeding century, the literary champions of Napoleon in France tended to be men of the Right, whereas outside France it was generally the Left which made him its idol-a perfectly natural phenomenon which Mr. Taylor needlessly attributes to the perversity of the English Left. This ambiguous role is the common destiny of heirs of revolutions, whose business it is to consolidate and stabilize the achievements of the revolution at home and capitalize them abroad."

"One asks oneself by what sleight of hand Bonaparte, who was so much the aristocrat, who hated the people so cordially, has been able to obtain the popularity which he enjoys. For there is no gainsaying the fact that this subjugator has remained popular with a nation which once made it a point of honour to raise altars to independence and equality. Here is the solution. It is a matter of daily observation that the Frenchman's instinct is to strive after power; he cares not for liberty; equality is his idol. Now there is a hidden connection between equality and despotism. In both these respects Napoleon had a pull over the hearts of the French, who have a military liking for power and are democratically fond of seeing everything levelled. When he mounted the throne, he took the people with him. A proletarian king, he humiliated kings and noblemen in his anterooms. He levelled the ranks, not down but up. To have dragged them down to plebeian depths would have flattered the envy of the lowest; the higher level was more pleasing to their pride. French vanity, too, enjoyed the superiority which Bonaparte gave us over the rest of Europe. Another cause of Napoleon's popularity is the affliction of his latter days. After his death, as his sufferings on St. Helena became better known, people's hearts began to soften; his tyranny was forgotten; it was remembered how, having vanquished our enemies and subsequently having brought them into France, he defended our soil against them; we fancy that if he were alive today he would save us from the ignominy in which we are living. His misfortunes have revived his name among us, his glory has fed on his wretchedness. The miracles wrought by his arms have bewitched our youth, and have taught us to worship brute force. The most insolent ambition is spurred on by his unique career to aspire to the heights which he attained."

"Bonaparte robs a nation of its independence: deposed as emperor, he is sent into exile, where the world's anxiety still does not think him safely enough imprisoned, guarded by the Ocean. He dies: the news proclaimed on the door of the palace in front of which the conqueror had announced so many funerals, neither detains nor astonishes the passer-by: what have the citizens to mourn? Washington's Republic lives on; Bonaparte's empire is destroyed. Washington and Bonaparte emerged from the womb of democracy: both of them born to liberty, the former remained faithful to her, the latter betrayed her."

"The Emperor is mad, completely mad, and will destroy us all; this will all end in some horrible crash."

"Sire, sleep in peace; from the tomb itself you labor continually for France. At every danger to the country, our flags quiver at the passage of the Eagle. If our legions have returned victorious through the triumphal arch which you built, it is because the sword of Austerlitz marked out their direction, showing how to unite and lead the army that, won the victory. Your masterly lessons, your determined labors, remain indefeasible examples. In studying them and meditating on them the art of war grows daily greater. It is only in the reverently and thoughtfully gathered rays of your immortal glory that generations of the distant future shall succeed in grasping the science of combat and the management of armies for the sacred cause of the defense of the country."

"I never admired the character of the first Napoleon; but I recognize his great genius. His work, too, has left its impress for good on the face of Europe. The third Napoleon could have no claim to having done a good or just act."

"I don't know why, but the little bastard scares me."

"When Napoleon invaded Egypt in 1798, he took 165 scholars with him. Among other things, they founded an entirely new discipline, Egyptology, and made important contributions to the study of religion, linguistics and botany."

"For the Napoleonic myth is based less on Napoleon’s merits than on the facts, then unique, of his career. The great known world-shakers of the past had begun as kings like Alexander or patricians like Julius Caesar; but Napoleon was the ‘little corporal’ who rose to rule a continent by sheer personal talent. (This was not strictly true, but his rise was sufficiently meteoric and high to make the description reasonable.) Every young intellectual who devoured books, as the young Bonaparte had done, wrote bad poems and novels, and adored Rousseau could henceforth see the sky as his limit, laurels surrounding his monogram. Every businessman henceforth had a name for his ambition: to be—the clichés themselves say so—a ‘Napoleon of finance’ or industry. All common men were thrilled by the sight, then unique, of a common man who became greater than those born to wear crowns. Napoleon gave ambition a personal name at the moment when the double revolution had opened the world to men of ambition. Yet he was more. He was the civilized man of the eighteenth century, rationalist, inquisitive, enlightened, but with sufficient of the disciple of Rousseau about him to be also the romantic man of the nineteenth. He was the man of the Revolution, and the man who brought stability. In a word, he was the figure every man who broke with tradition could identify himself with in his dreams. For the French he was also something much simpler: the most successful ruler in their long history. He triumphed gloriously abroad; but at home he also established or re-established the apparatus of French institutions as they exist to this day. Admittedly most—perhaps all—his ideas were anticipated by Revolution and Directory; his personal contribution was to make them rather more conservative, hierarchical and authoritarian. But his predecessors anticipated: he carried out. The great lucid monuments of French law, the Codes which became models for the entire non-Anglo-Saxon bourgeois world, were Napoleonic. The hierarchy of officials, from the prefects down, of courts, of university and schools, was his. The great ‘careers’ of French public life, army, civil service, education, law still have their Napoleonic shapes. He brought stability and prosperity to all except the quarter-of-a-million Frenchmen who did not return from his wars; and even to their relatives he brought glory. No doubt the British saw themselves fighting for liberty against tyranny; but in 1815 most Englishmen were probably poorer and worse off than they had been in 1800, while most Frenchmen were almost certainly better off; nor had any except the still negligible wage-labourers lost the substantial economic benefits of the Revolution. There is little mystery about the persistence of Bonapartism as an ideology of non-political Frenchmen, especially the richer peasantry, after his fall. It took a second and smaller Napoleon to dissipate it between 1851 and 1870. He had destroyed only one thing: the Jacobin Revolution, the dream of equality, liberty and fraternity, and of the people rising in its majesty to shake off oppression. It was a more powerful myth than his, for after his fall it was this, and not his memory, which inspired the revolutions of the nineteenth century, even in his own country."

"He found his best satisfaction not in pleasure but in toil. He could live with little food, little sleep - and very little dalliance. The one thing he could not dispense with was work, and work in prodigious quantities."

"A little while ago, I stood by the grave of the old Napoleon, a magnificent tomb, and I gazed upon the sarcophagus of rare and nameless marble, where rest at last the ashes of that restless man. I leaned over the balustrade and thought about the career of the greatest soldier of the modern world. I saw him walking upon the banks of the Seine, contemplating suicide. I saw him at Toulon—I saw him putting down the mob in the streets of Paris—I saw him at the head of the army of Italy—I saw him crossing the bridge of Lodi with the tri-color in his hand—I saw him in Egypt in the shadows of the pyramids—I saw him conquer the Alps and mingle the eagles of France with the eagles of the crags. I saw him at Marengo—at Ulm and Austerlitz. I saw him in Russia, where the infantry of the snow and the cavalry of the wild blast scattered his legions like winter's withered leaves. I saw him at Leipsic in defeat and disaster—driven by a million bayonets back upon Paris—clutched like a wild beast—banished to Elba. I saw him escape and retake an empire by the force of his genius. I saw him upon the frightful field of Waterloo, where Chance and Fate combined to wreck the fortunes of their former king. And I saw him at St. Helena, with his hands crossed behind him, gazing out upon the sad and solemn sea. I thought of the orphans and widows he had made—of the tears that had been shed for his glory, and of the only woman who ever loved him, pushed from his heart by the cold hand of ambition. And I said I would rather have been a French peasant and worn wooden shoes. I would rather have lived in a hut with a vine growing over the door, and the grapes growing purple in the kisses of the autumn sun. I would rather have been that poor peasant with my loving wife by my side, knitting as the day died out of the sky—with my children upon my knees and their arms about me—I would rather have been that man and gone down to the tongueless silence of the dreamless dust, than to have been that imperial impersonation of force and murder, known as 'Napoleon the Great'."

"The genius continually discovers fate, and the more profound the genius, the more profound the discovery of fate. To spiritlessness, this is naturally foolishness, but in actuality it is greatness, because no man is born with the idea of providence, and those who think that one acquires it gradually though education are greatly mistaken, although I do not thereby deny the significance of education. Not until sin is reached is providence posited. Therefore the genius has an enormous struggle to reach providence. If he does not reach it, truly he becomes a subject for the study of fate. The genius is an omnipotent Ansich [in itself] which as such would rock the whole world. For the sake of order, another figure appears along with him, namely fate. Fate is nothing. It is the genius himself who discovers it, and the more profound the genius, the more profoundly he discovers fate, because that figure is merely the anticipation of providence. If he continues to be merely a genius and turns outward, he will accomplish astonishing things; nevertheless, he will always succumb to fate, if not outwardly, so that it is tangible and visible to all, then inwardly. Therefore, a genius-existence is always like a fairy tale if in the deepest sense the genius does not turn inward into himself. The genius is able to do all things, and yet he is dependent upon an insignificance that no one comprehends, an insignificance upon which the genius himself by his omnipotence bestows omnipotent significance. Therefore, a second lieutenant, if he is a genius, is able to become an emperor and change the world, so that there becomes one empire and one emperor. But therefore, too, the army may be drawn up for battle, the conditions for the battle absolutely favorable, and yet in the next moment wasted; a kingdom of heroes may plead that the order for battle be given-but he cannot; he must wait for the fourteenth of June. And why? Because that was the date of the battle of Marengo. So all things may be in readiness, he himself stands before the legions, waiting only for the sun to rise in order to announce the time for the oration that will electrify the soldiers, and the sun may rise more glorious than ever, an inspiring and inflaming sight for all, only not for him, because the sun did not rise as glorious as this at Austerlitz, and only the sun of Austerlitz gives victory and inspiration. Thus, the inexplicable passion with which such a one may often rage against an entirely insignificant man, when otherwise he may show humanity and kindness even toward his enemies. Yes, woe unto the man, woe unto the woman, woe unto the innocent child, woe unto the beast of the field, woe unto the bird whose flight, woe unto the tree whose branch comes in his way at the moment he is to interpret his omen."

"He was the God of War."

"Do not think that he will restore Poland: he thinks only of himself. He hates every great nationality and still more the spirit of independence. He is a tyrant, and his only aim is to satisfy his own ambition. I am sure he will create nothing durable."

"If there is one characteristic and striking trait in the innumerable conversations noted down by those who could approach him most intimately, it is the absence of all unforced utterances. He is always seen concerned, either to gauge the intentions of the other person, or to make an impression on his mind so as to lead him towards a certain conclusion; it would be trouble wasted to look for a moment of abandon, of enthusiasm, of sincere outpouring, be it about himself or others. Even when he allows himself to be carried away in these coquetries of cat-like grace, the charm of which contemporaries have so repeatedly described, he does not lose sight of the effect that he is aiming at; even his rash words are calculated. He is impenetrable to those near to him as well as to strangers. It would even be impossible to point out, in the whole of his life, a single one of those sayings of philosophic self-mockery which delight us in Caesar or in Frederick, because they show us the man rising above his role, commenting on himself with a judgment unclouded by his own success... Napoleon is always on the stage, always concerned about the impression he is making... He is lacking in that final human greatness which consists in estimating one's self at its true value, and as a result of his incurable self-conceit he remains on the level of small minds."

"What! Will you submit to give your country a master taken from a race, of origin so ignominious that the Romans disdained to employ them as slaves?"

"I have always been the victim of my attachment to him. He only loves you by fits and starts, that is, when he has need of you."

"A dîner, il nous disait qu'il se trouvait beaucoup mieux, et nous lui avons fait observer, à ce sujet, que, depuis quelque temps néanmoins, il ne sortait plus, et travaillat huit, dix, douze heures par jour. «C'est cela même,» disait-il: «le travail est mon élément; je suis né et construit pour le travail. J'ai connu les limites de mes jambes, j'ai connu les limites de mes yeux; je n'ai jamais pu connaître celles de mon travail.»"

"Although Napoleon's individual ambitions were not realised, his actions have nevertheless left the deepest impress on society. In France, the new state had not yet taken definite shape, and it was Napoleon who gave it an administrative framework that bore the marks of a master hand. The Revolution of 1789 had thrust the middle classes forward into power, but this power had then been disputed by a rising democracy. Under the protection of the emperor, the notables succeeded in recovering it, and grew in wealth and influence. Once they had got rid of the menace of the common people, they were prepared to govern and to restore liberalism. In Europe, the spread of French ideas, the influence of England, the advance of capitalism and the consequent rise of the middle classes, all tended in the same direction and resulted in a marked speeding up of evolution and the introduction of the modern order. The expansion of culture, the proclamation of the sovereignty of the people and the spread of Romanticism foreshadowed the awakening of nationalism, and Napoleon’s territorial rearrangements and reforms encouraged these trends. Capitalism was taking root in the West, and the blockade provided protection for its early stages. Romanticism had long been fermenting in Europe, and Napoleon provided its poets with the perfect hero. But though Napoleon’s influence was considerable, this was only in so far as it followed the currents that were already carrying European civilisation along with them. If historical determinism is to be brought into the picture, this is where its effects may be observed."

"But Palmerston likes to put his foot on their necks! Now, no statesman must triumph over an enemy that is not quite dead, because people forget a real loss, a real misfortune, but they won’t forget an insult. Napoleon made great mistakes that way; he hated Prussia, insulted it on all occasions, but still left it alive. The consequence was that in 1813 they rose to a man in Prussia, even children and women took arms, because they had been treated with contempt and insulted."

"At the battle of Waterloo, when Napoleon's cavalry had charged again and again upon the unbroken squares of British infantry, at last they were giving up the attempt, and going off in disorder, when some of the officers in mere vexation and complete despair fired their pistols at those solid squares."

"The spirit which had produced the revolution, which had changed the whole constitution of society in France, and had given battle to all the monarchies of Europe, was not wholly extinct; and, as the calamities of anarchy faded from the remembrance of the people, would probably become stronger and stronger. To destroy it utterly, to prevent it from ever reviving, to turn the minds of men into a course different from that in which they had moved during the greater part of the eighteenth century, was the chief object of the policy of Napoleon. He is said to have observed that nobody could conceive the difficulties of governing a people who read the social contract and the spirit of the laws. His whole conduct showed that he was possessed by an ambition at once the meanest and the most gigantic that ever entered into any heart. Too selfish to govern in conformity with the liberal principles of the age, he attempted to compress the spirit of the age into conformity with his maxims of government. Political science was to be forced backwards. The public mind of Europe was to sink into second childhood, lest the depraved ambition of one man should encounter a single obstacle."

"The press was placed under the most severe and watchful restraint. The jealously of the emperor was not confined to the writings of the living, but extended to works which had long been classical. Louis the Fourteenth, though a despot and a conqueror, had listened with respect to the noble discourse in which the eloquence of Massillon exposed the folly and wickedness of ambition. Bonaparte dreaded the effect which those sermons might produce on a people exhausted by taxes and conscriptions. Louis the Fourteenth, superstitious as he was, defended the Tartuffe of Molière against the hypocrites and bigots of his court. Bonaparte expressed his regret that such a piece should be in possession of the stage, and declared that, if it had been new, he would not have suffered it to be performed. Coming after a revolution produced by the force of public opinion, he was more competent than any of his predecessors to estimate that force, and was more solicitous than any of them to guard against it... Every writer of every age who had set forth the evils of despotism he regarded as his personal enemy. He spoke with bitterness of the masterly portraits of Tacitus, of those lessons of benevolence which are conveyed in the sweet and glowing language of Fénélon, and of those bold attacks on political and social abuses which form the redeeming part of the writings of Voltaire. He hated madame de Staël, and persecuted her with unmanly cruelty. Other despots were content to prescribe to their subjects what they should not write; the French emperor dictated almost the whole literature of France: he made it a crime not to flatter him."

"If the plans of Napoleon had succeeded, if he had been able to humble Russia, to drive the English from Spain, to keep down the whole continent by military force, if his life had been prolonged to the full age of man, and if his power had lasted as long as his life, it is scarcely possible to estimate the amount of evil which he would have produced. He would have renewed, perhaps for centuries, the expiring lease of tyranny... The insolence of office would have succeeded to the insolence of birth. The old aristocracy would have fallen, only that a new aristocracy, of the basest and most pernicious kind, might rise in its stead; an aristocracy of placemen, oppressing the people, and oppressed by each other. A new generation would have grown up skilfully trained and broken in to slavery, – a generation which would have derived all its political notions from books mutilated by censors, and conversations watched by spies. The government would have been like that of the Byzantine empire, or that of China, – a vast official hierarchy, rising by numerous gradations, with an oppressed people beneath and a solitary tyrant at the summit; and the human intellect would have languished as it languished under the emperors of the east, and as it has for ages languished in China."

"After the first Revolution had transformed the semi-feudal peasants into freeholders, Napoleon confirmed and regulated the conditions in which they could exploit undisturbed the soil of France which they had only just acquired, and could slake their youthful passion for property. But what is now ruining the French peasant is his small holding itself, the division of the land and the soil, the property form which Napoleon consolidated in France. It is exactly these material conditions which made the feudal peasant a small-holding peasant and Napoleon an emperor. Two generations sufficed to produce the unavoidable result: progressive deterioration of agriculture and progressive indebtedness of the agriculturist. The “Napoleonic” property form, which at the beginning of the nineteenth century was the condition of the emancipation and enrichment of the French countryfolk, has developed in the course of this century into the law of their enslavement and their pauperism. And just this law is the first of the “Napoleonic ideas” which the second Bonaparte has to uphold. If he still shares with the peasants the illusion that the cause of their ruin is to be sought not in the small holdings themselves but outside them – in the influence of secondary circumstances – his experiments will shatter like soap bubbles when they come in contact with the relations of production."

"[I]t was not until he left the military school that he gave himself up with ardour to study. He has often told me that since that date he has constantly worked sixteen hours a day. Nevertheless he already had within him the germs of the qualities which were brought out by education, and which, under the influence of events, developed to the highest degree. These dominating qualities were pride, and a sentiment of his dignity, a warlike instinct, a genius for form, the love of order and of discipline."

"In my relations with Napoleon, relations which from the beginning I endeavoured to make frequent and confidential, what at first struck me most was the remarkable perspicuity and grand simplicity of his mind and its processes. Conversation with him always had a charm for me, difficult to define. Seizing the essential point of subjects, stripping them of useless accessories, developing his thought and never ceasing to elaborate it till he had made it perfectly clear and conclusive, always finding the fitting word for the thing, or inventing one where the usage of the language had not created it, his conversation was ever full of interest. He did not converse, he talked; by the wealth of his ideas and the facility of his elocution, he was able to lead the conversation, and one of his habitual expressions was, "I see what you want; you wish to come to such or such a point; well, let us go straight to it.""

"The turn of his mind always led him towards the positive; he disliked vague ideas, and hated equally the dreams of visionaries and the abstraction of idealists, and treated as mere nonsense everything that was not clearly and practically presented to him. He valued only those sciences which can be controlled and verified by the senses or which rest on observation and experience. He had the greatest contempt for the false philosophy and the false philanthropy of the eighteenth century. Among the chief teachers of these doctrines, Voltaire was the special object of his aversion, and he even went so far as to attack, whenever he had the opportunity, the general opinion as to his literary power."

"Napoleon was not irreligious in the ordinary sense of the word. He would not admit that there had ever existed a genuine atheist; he condemned Deism as the result of rash speculation. A Christian and a Catholic, he recognised in religion alone the right to govern human societies. He looked on Christianity as the basis of all real civilisation; and considered Catholicism as the form of worship most favourable to the maintenance of order and the true tranquillity of the moral world; Protestantism as a source of trouble and disagreements. Personally indifferent to religious practices, he respected them too much to permit the slightest ridicule of those who followed them."

"His opinions of men were concentrated in one idea which, unhappily for him, had in his mind gained the force of an axiom. He was persuaded that no man, called to appear in public life, or even only engaged in the active pursuits of life, was guided or could be guided by any other motive than that of interest. He did not deny the existence of virtue and honour; but he maintained that neither of these sentiments had ever been the chief guide of any but those whom he called dreamers, and to whom, by this title, he, in his own mind, denied the existence of the requisite faculty for taking a successful part in the affairs of society."

"He was gifted with a particular tact for recognising those men who could be useful to him. He discovered in them very quickly the side by which he could best attach them to his interest. Never forgetting, however, to seek the guarantee of their fidelity in a calculation of interest, he took care to join their fortune to his own, involving them in such a way as to cut off the possibility of retreat to other engagements. He had, above all, studied the national character of the French, and the history of his life proved that he had understood it rightly. He privately regarded the Parisians as children, and often compared Paris to the opera. Having reproached him one day with the palpable falsehoods which formed the chief part of his bulletins, he said to me with a smile, "They are not written for you; the Parisians believe everything, and I might tell them a great deal more which they would not refuse to accept.""

"His heroes were Alexander, Cæsar, and, above all, Charlemagne. He was singularly occupied with his claim to be the successor of Charlemagne by right and title. He would lose himself in interminable discussions with me in endeavouring to sustain this paradox by the feeblest reasoning."

"One thing which he always regretted extremely was, that he could not invoke the principle of Legitimacy as the basis of his power. Few men have been so profoundly conscious as he was that authority deprived of this foundation is precarious and fragile, and open to attack. He never lost an opportunity of anxiously protesting against those who imagined that he occupied the throne as a usurper. "The throne of France," he said to me once, "was vacant. Louis XVI. had not been able to maintain himself. If I had been in his place, the Revolution—notwithstanding the immense progress it had made in men's minds in the preceding reign—would never have been consummated. The King overthrown, the Republic was master of the soil of France. It is that which I have replaced. The old throne of France is buried under its rubbish; I had to found a new one. The Bourbons could not reign over this creation. My strength lies in my fortune: I am new, like the Empire; there is, therefore, a perfect homogeneity between the Empire and myself.""

"He was also much impressed with the idea of deriving the origin of supreme authority from the Divinity. He said to me one day at Compiègne, shortly after his marriage with the Archduchess, "I see that the Empress, in writing to her father, addresses her letter to His Sacred and Imperial Majesty. Is this title customary with you?" I told him that it was, from the tradition of the old German Empire, which bore the title of the Holy Empire, and because it was also attached to the Apostolic crown of Hungary. Napoleon then replied, in a grave tone:— "It is a fine custom, and a good expression. Power comes from God, and it is that alone which places it beyond the attacks of men. Hence I shall adopt the title some day.""

"Surrounded by individuals who, in the midst of a world in ruins, walked at random without any fixed guidance, given up to all kinds of ambition and greed, he alone was able to form a plan, hold it fast, and conduct it to its conclusion. It was in the course of the second campaign in Italy that he conceived the one which was to carry him to the summit of power. "When I was young," he said to me; "I was revolutionary from ignorance and ambition. At the age of reason, I have followed its counsels and my own instinct, and I crushed the Revolution.""

"Like a final signpost to other ways, there appeared Napoleon, the most unique and violent anachronism that ever existed, and in him the incarnate problem of the aristocratic ideal in itself—consider well what a problem it is:—Napoleon, that synthesis of Monster and Superman."

"What do you think," said he, "of all things in the world would give me the greatest pleasure?" I was on the point of replying, removal from St. Helena, when he said, "To be able to go about incognito in London and other parts of England, to the restaurateurs, with a friend, to dine in public at the expense of half a guinea or a guinea, and listen to the conversation of the company; to go through them all, changing almost daily, and in this manner, with my own ears, to hear the people express their sentiments, in their unguarded moments, freely and without restraint; to hear their real opinion of myself, and of the surprising occurrences of the last twenty years." I observed, that he would hear much evil and much good of himself. "Oh, as to the evil," replied he, "I care not about that. I am well used to it. Besides, I know that the public opinion will be changed. The nation will be just as much disgusted at the libels published against me, as they formerly were greedy in reading and believing them. This," added he, "and the education of my son, would form my greatest pleasure. It was my intention to have done this, had I reached America. The happiest days of my life were from sixteen to twenty, during the semestres, when I used to go about, as I have told you I should wish to do, from one restaurateur to another, living moderately, and having a lodging for which I paid three louis a month. They were the happiest days of my life. I was always so much occupied, that I may say I never was truly happy upon the throne."

"The completest charlatan that ever existed."

"Bonaparte was a man of iron energy and was remorseless in the pursuit of his goal. But in those days there were not a few energetic, talented, and ambitious egoists besides him. The place Bonaparte succeeded in occupying would not have remained vacant."

"As long as there had been a civilian government, and a constitution, and a republic, there were at least the roots from which liberty might still spring, to blossom once more; now there came, with the sword, a regime on principle opposed to liberty."

"The ideal of Napoleon was the Empire of Constantine, and of Theodosius. He inherited this tradition as did all the Italian Ghibellines, from his ancestors... Instead of assisting the liberation of the individual conscience, he always postulated a Pope, of whom he would be the Emperor and master. It is a conception which takes its origins from the idea of the Ghibellines and the medieval commentators. When he dreams of the future it is always of the submissive world of a Justinian or a Theodosius, as imagined by the medieval imperialist thinkers. In the midst of such concepts modern freedom seemed an anachronism; worse, to him it could appear only as the people's whim, as a snare for his power."

"Messieurs, nous avons un maître, ce jeune homme fait tout, peut tout, et veut tout."

"From the early days of the French Revolution political prophets had been foretelling that this revolution would find its embodiment in a man, who, through it, would subdue France and govern her with a power greater than that which had been Louis XIV's. Bonaparte saw it, as it had been divined by Mirabeau and Catherine, but with his Roman vision of history he had a clearer conception of it than the others. He more particularly feels it, since this history, which is revealed to his intellect, lives in him and seems to be living for his sake. He does not analyse it, he finds no subtle delectation in it; he goes for it, clearing away one obstacle after another; he sets out for the Empire after the fashion of Columbus, who reached the new world while imagining that he was encircling the old. The others are fearing, expecting or blindly seeking the predicted and inevitable "Man". He knows him, for he will be that man. He reveals to himself his ambition, as his destiny finds its explanation in history."

"Condottiere without manners, without fatherland, without morality, an oriental despot, a new Attila, a warrior who knew only how to corrupt and annihilate."

"Napoleon, far more Italian than French, Italian by race, by instinct, imagination, and souvenir, considers in his plan the future of Italy, and, on casting up the final accounts of his reign, we find that the net profit is for Italy and the net loss is for France. Since Theodoric and the Lombard kings, the Pope, in preserving his temporal sovereignty and spiritual omnipotence, has maintained the sub-divisions of Italy; let this obstacle be removed and Italy will once more become a nation. Napoleon prepares the way, and constitutes it beforehand by restoring the Pope to his primitive condition, by withdrawing from him his temporal sovereignty and limiting his spiritual omnipotence, by reducing him to the position of managing director of Catholic consciences and head minister of the principal cult authorized in the empire."

"That illustrious war chief became the pacifier of France: he restored the country's national cohesion; that is his glory, his incontestable glory, against which nothing will prevail. Could he have achieved through liberty that pacification which he accomplished by authority? Supposing that this great winner of victories had been able to triumph over himself, could he at least have granted to the French certain political rights, have allowed some control, have called the nation to exercise certain liberties, have prepared her for a more intimate knowledge of affairs, thus helping her on the way to a more normal destiny? Did such an attempt hold out any prospect of success, could it even be undertaken, on the morrow of unheard-of convulsions, at a time when the parties of violence were under control, rather than exterminated, when so few Frenchmen had acquired any feeling and any taste for legality; at a time especially when France, triumphant though she was, within her extended frontiers and in the wide development of her offensive and defensive fronts, nevertheless remained a vast fortress besieged by Europe? If Bonaparte in that crisis had made a beginning with the founding of liberty, he would have proved himself superior to his age, superior to himself. It is impossible to say whether the undertaking would have surpassed his genius; it was certainly above the reach of his character. But while not attempting this, he devoted the respite left him by his truce with Europe to proceeding with his work of interior reconstruction and to reinfusing order and greatness into all parts of the Commonwealth."

"A quarter of an hour later came Napoleon. I received him with Countess Tauenzien at the foot of the staircase. He is excessively ugly, with a flat, swollen, sallow face; he is very corpulent besides, short, and entirely without figure; his great round eyes roll gloomily about, the expression of his features is severe, he looks like the incarnation of fate. Only his mouth is well shaped, and his teeth are good also."

"I used to say of him that his presence on the field made the difference of forty thousand men."

"In early life he may have been a sincere republican; but he hated anarchy and disorder, and, before his campaign in Italy was over, he had begun to plan to make himself ruler of France. He worked systematically to transform the people's earlier ardor for liberty into a passion for military glory and plunder."

"That monster, choked out of hell, formed by Beelzebub, formed to be the scorching of the earth"

"The cannibal has left his lair."

"The Corsican ogre has just landed at the Juan Gulf."

"The tiger has arrived at Gap."

"The monster slept at Grenoble."

"The tyrant has crossed Lyons."

"The usurper was seen sixty leagues from the capital."

"Bonaparte has advanced with great strides, but he will never enter Paris."

"Tomorrow, Napoleon will be under our ramparts."

"The Emperor has arrived at Fontainbleau."

"His Imperial and Royal Majesty entered his palace at the Tuileries last night in the midst of his faithful subjects."

"Le savant digne de ce nom, le géomètre surtout, éprouve en face de son œuvre la même impression que l'artiste ; sa jouissance est aussi grande et de même nature."

"C'est même des hypothèses simples qu'il faut le plus se défier, parce que ce sont celles qui ont le plus de chances de passer inaperçues."

"La tâche de l'éducateur est de faire repasser l'esprit de l'enfant par où a passé celui de ses pères, en passant rapidement par certaines étapes mais en n'en supprimant aucune. À ce compte, l'histoire de la science doit être notre guide."

"We do not have and cannot have any means of discovering whether or not we are carried along in a uniform motion of translation."

"Que l'on cherche à se représenter la figure formée par ces deux courbes et leurs intersections en nombre infini dont chacune correspond à une solution doublement asymplotique. ces intersections forment une sorte de treillis, de tissu, de réseau à maille infiniment serrées ; chacune de ces deux courbes ne doit jamais se recouper elle-même, mais elle doit se replier sur elle même de manière infiniment complexe pour venir recouper une infinité de fois toutes les mailles du réseau. On sera frappé de la complexité de cette figure, que je ne cherche même pas à tracer. Rien de plus propre à nous donner une idée de la complication du problème des trois corps et en général de tous les problèmes de la Dynamique où il n'y a pas d'intégrale uniforme et où les séries de Bohlin sont divergentes."

"Tout le monde y croit cependant, me disait un jour M. Lippmann, car les expérimentateurs s'imaginent que c'est un théorème de mathématiques, et les mathématiciens que c'est un fait expérimental."

"La pensée ne doit jamais se soumettre, ni à un dogme, ni à un parti, ni à une passion, ni à un intérêt, ni à une idée préconçue, ni à quoi que ce soit, si ce n'est aux faits eux-mêmes, parce que, pour elle, se soumettre, ce serait cesser d'être."

"One evening, contrary to my custom, I drank black coffee and could not sleep. Ideas rose in crowds; I felt them collide until pairs interlocked, so to speak, making a stable combination. But the next morning ... I had only to write out the results, which took but a few hours. ... Just at this time I left Caen, where I was then living, to go on a geological excursion under the auspices of the school of mines. The changes of travel made me forget my mathematical work. Having reached Coutances, we entered an omnibus to go some place or other. At the moment when I put my foot on the step the idea came to me, without anything in my former thoughts seeming to have paved the way for it, that the transformations I had used to define the Fuchsian functions were identical with those of non-Euclidean geometry. I did not verify the idea; I should not have had time, as, upon taking my seat in the omnibus, I went on with a conversation already commenced, but I felt a perfect certainty. On my return to Caen, for conscience’ sake I verified the result at my leisure. ... Most striking at first is this appearance of sudden illumination, a manifest sign of long, unconscious prior work. The rôle of this unconscious work in mathematical invention appears to me incontestable ... Often when one works at a hard question, nothing good is accomplished at the first attack. Then one takes a rest, longer or shorter, and sits down anew to the work. During the first half-hour, as before, nothing is found, and then all of a sudden the decisive idea presents itself to the mind."

"The ones who are preoccupied by logic are above all; to read their works, one is tempted to believe they have advanced only step by step, after the manner of a Vauban who pushes on his trenches against the place besieged, leaving nothing to chance. The others are guided by intuition and, at the first stroke, make quick but sometimes precarious conquests, like bold cavalrymen of the advance guard."

"Point set topology is a disease from which the human race will soon recover."

"Talk with M. Hermite. He never evokes a concrete image, yet you soon perceive that the more abstract entities are to him like living creatures."

"Thought is only a flash between two long nights, but this flash is everything."

"Douter de tout ou tout croire, ce sont deux solutions également commodes, qui l'une et l'autre nous dispensent de réfléchir."

"The very possibility of the science of mathematics seems an insoluble contradiction. If this science is deductive only in appearance, whence does it derive that perfect rigor no one dreams of doubting? If, on the contrary, all the propositions it enunciates can be deduced one from another by the rules of formal logic, why is not mathematics reduced to an immense tautology? The syllogism can teach us nothing essentially new, and, if everything is to spring from the principle of identity, everything should be capable of being reduced to it. Shall we then admit that the enunciations of all those theorems which fill so many volumes are nothing but devious ways of saying A is A! ...Does the mathematical method proceed from particular to the general, and, if so, how can it be called deductive? ...If we refuse to admit these consequences, it must be conceded that mathematical reasoning has of itself a sort of creative virtue and consequently differs from a syllogism."

"There is no science apart from the general. It may even be said that the very object of the exact sciences is to spare us these direct verifications."

"This procedure is the demonstration by recurrence. We first establish a theorem for n = 1; then we show that if it is true of n - 1, it is true of n, and thence conclude that it is true for all the whole numbers. ..Here then we have the mathematical reasoning par excellence, and we must examine it more closely. ...The essential characteristic of reasoning by recurrence is that it contains, condensed, so to speak, in a single formula, an infinity of syllogisms. ...to arrive at the smallest theorem [we] can not dispense with the aid of reasoning by recurrence, for this is an instrument which enables us to pass from the finite to the infinite. This instrument is always useful, for, allowing us to overleap at a bound as many stages as we wish, it spares us verifications, long, irksome and monotonous, which would quickly become impracticable. But it becomes indispensable as soon as we aim at the general theorem... In this domain of arithmetic,.. the mathematical infinite already plays a preponderant rôle, and without it there would be no science, because there would be nothing general."

"We can not... escape the conclusion that the rule of reasoning by recurrence is irreducible to the principle of contradiction. ...Neither can this rule come to us from experience... This rule, inaccessible to analytic demonstration and to experience, is the veritable type of the synthetic a priori judgment. On the other hand, we can not think of seeing in it a convention, as in some of the postulates of geometry. ...it is only the affirmation of the power of the mind which knows itself capable of conceiving the indefinite repetition of the same act when once this act is possible. The mind has a direct intuition of this power, and experience can only give occasion for using it and thereby becoming conscious of it."

"But, one will say, if raw experience can not legitimatize reasoning by recurrence, is it so of experiment aided by induction? We see successively that a theorem is true of the number 1, of the number 2, of the number 3 and so on; the law is evident, we say, and it has the same warranty as every physical law based on observations, whose number is very great but limited. But there is an essential difference. Induction applied to the physical sciences is always uncertain, because it rests on the belief in a general order of the universe, an order outside of us. Mathematical induction, that is, demonstration by recurrence, on the contrary, imposes itself necessarily, because it is only the affirmation of a property of the mind itself."

"Les mathématiciens n'étudient pas des objets, mais des relations entre les objets ; il leur est donc indifférent de remplacer ces objets par d'autres, pourvu que les relations ne changent pas. La matière ne leur importe pas, la forme seule les intéresse."

"We see that experience plays an indispensable role in the genesis of geometry; but it would be an error thence to conclude that geometry is, even in part, an experimental science. If it were experimental it would be only approximative and provisional. And what rough approximation! ...The object of geometry is the study of a particular 'group'; but the general group concept pre-exists... in our minds. It is imposed on us, not as form of our sense, but as form of our understanding. Only, from among all the possible groups, that must be chosen... will be... the standard to which we shall refer natural phenomena. Experience guides us in this choice without forcing it upon us; it tells us not which is the truest geometry, but which is the most convenient. Notice that I have been able to describe the fantastic worlds... imagined without ceasing to employ the language of ordinary geometry."

"Is the position tenable, that certain phenomena, possible in Euclidean space, would be impossible in non-Euclidean space, so that experience, in establishing these phenomena, would directly contradict the non-Euclidean hypothesis? For my part I think no such question can be put. To my mind it is precisely equivalent to the following, whose absurdity is patent to all eyes: are there lengths expressible in meters and centimeters, but which can not be measured in fathoms, feet, and inches, so that experience, in ascertaining the existence of these lengths, would directly contradict the hypothesis that there are fathoms divided into six feet?"

"What is mass? According to Newton, it is the product of the volume by the density. According to Thomson and Tait, it would be better to say that density is the quotient of the mass by the volume. What is force? It, is replies Lagrange, that which moves or tends to move a body. It is, Kirchhoff will say, the product of the mass by the acceleration. But then, why not say the mass is the quotient of the force by the acceleration? These difficulties are inextricable. When we say force is the cause of motion, we talk metaphysics, and this definition, if one were content with it, would be absolutely sterile. For a definition to be of any use, it must teach us to measure force; moreover that suffices; it is not at all necessary that it teach us what force is in itself, nor whether it is the cause or the effect of motion. We must therefore first define the equality of two forces. When shall we say two forces are equal? It is, we are told, when, applied to the same mass, they impress upon it the same acceleration, or when, opposed directly one to the other, they produce equilibrium. This definition is only a sham. A force applied to a body can not be uncoupled to hook it up to another body, as one uncouples a locomotive to attach it to another train. It is therefore impossible to know what acceleration such a force, applied to such a body, would impress upon such an other body, if it were applied to it. It is impossible to know how two forces which are not directly opposed would act, if they were directly opposed. We are... obliged in the definition of the equality of the two forces to bring in the principle of the equality of action and reaction; on this account, this principle must no longer be regarded as an experimental law, but as a definition."

"... les traités de mécanique ne distinguent pas bien nettement ce qui est expérience, ce qui est raisonnement mathématique, ce qui est convention, ce qui est hypothèse."

"Le savant doit ordonner ; on fait la science avec des faits comme une maison avec des pierres ; mais une accumulation de faits n'est pas plus une science qu'un tas de pierres n'est une maison."

"If we study the history of science we see happen two inverse phenomena... Sometimes simplicity hides under complex appearances; sometimes it is the simplicity which is apparent, and which disguises extremely complicated realities. ...No doubt, if our means of investigation should become more and more penetrating, we should discover the simple under the complex, then the complex under the simple, then again the simple under the complex, and so on, without our being able to foresee what will be the last term. We must stop somewhere, and that science may be possible, we must stop when we have found simplicity. This is the only ground on which we can rear the edifice of our generalizations."

"It is often said that experiments should be made without preconceived ideas. That is impossible. Not only would it make every experiment fruitless, but even if we wished to do so, it could not be done. Every man has his own conception of the world, and this he cannot so easily lay aside. We must, for example, use language, and our language is necessarily steeped in preconceived ideas."

"Si donc un phénomène comporte une explication mécanique complète, il en comportera une infinité d’autres qui rendront également bien compte de toutes les particularités révélées par l’expérience."

"Scientists believe there is a hierarchy of facts and that among them may be made a judicious choice. They are right, since otherwise there would be no science..."

"One need only open the eyes to see that the conquests of industry which have enriched so many practical men would never have seen the light, if these practical men alone had existed and if they had not been preceded by unselfish devotees who died poor, who never thought of utility, and yet had a guide far other than caprice. As Mach says, these devotees have spared their successors the trouble of thinking."

"Le temps et l’espace... Ce n’est pas la nature qui nous les impose, c’est nous qui les imposons à la nature parce que nous les trouvons commodes."

"Il ne faut pas comparer la marche de la science aux transformations d’une ville, où les édifices vieillis sont impitoyablement jetés à bas pour faire place aux constructions nouvelles, mais à l’évolution continue des types zoologiques qui se développent sans cesse et finissent par devenir méconnaissables aux regards vulgaires, mais où un œil exercé retrouve toujours les traces du travail antérieur des siècles passés. Il ne faut donc pas croire que les théories démodées ont été stériles et vaines."

"Cette harmonie que l’intelligence humaine croit découvrir dans la nature, existe-t-elle en dehors de cette intelligence ? Non, sans doute, une réalité complètement indépendante de l’esprit qui la conçoit, la voit ou la sent, c’est une impossibilité. Un monde si extérieur que cela, si même il existait, nous serait à jamais inaccessible. Un monde si extérieur que cela, si même il existait, nous serait à jamais inaccessible."

"What we call objective reality is, in the last analysis, what is common to many thinking beings, and could be common to all; this common part, we shall see, can only be the harmony expressed by mathematical laws. It is this harmony... which is the sole objective reality, the only truth we can attain; and when I add that the universal harmony of the world is the source of all beauty, it will be understood what price we should attach to the slow and difficult progress which little by little enables us to know it better."

"The mathematician is born, not made."

"Pour qu’un ensemble de sensations soit devenu un souvenir susceptible d’être classé dans le temps, il faut qu’il ait cessé d’être actuel, que nous ayons perdu le sens de son infinie complexité, sans quoi il serait resté actuel. Il faut qu’il ait pour ainsi dire cristallisé autour d’un centre d’associations d’idées qui sera comme une sorte d’étiquette. Ce n’est que quand ils auront ainsi perdu toute vie que nous pourrons classer nos souvenirs dans le temps, comme un botaniste range dans son herbier les fleurs desséchées."

"But these labels can only be finite in number. On that score, psychologic time should be discontinuous."

"[T]wo difficulties: (1) Can we transform psychologic time, which is qualitative, into a quantitative time? (2) Can we reduce to one and the same measure facts which transpire in different worlds [of conscious beings]!"

"We have not a direct intuition of the equality of two intervals of time."

"[I]t is the sidereal day, that is, the duration of the rotation of the earth, which is the constant unit of time. ...However ...[many] astronomers ...think that the tides act as a check on our globe, and that the rotation of the earth is becoming slower and slower. Thus would be explained the apparent acceleration of the motion of the moon..."

"[W]hat postulate do we implicitly admit? It is that the duration of two identical phenomena is the same; or... that the same causes take the same time to produce the same effects. ...Is it impossible that experiment may some day contradict our postulate?"

"In physical reality one cause does not produce a given effect, but a multitude of distinct causes contribute to produce it, without our having any means of discriminating the part of each of them. ...[C]auses which have produced a certain effect will never be reproduced except approximately."

"[W]e should say: 'Causes almost identical take almost the same time to produce almost the same effects.'"

"[A]stronomers... define duration in the following way: time... so defined that Newton's law and that of vis viva [or of the ] may be verified. Newton's law is an experimental truth... only approximate... [W]e still have only a definition by approximation."

"If... it be supposed that another way of measuring time is adopted... enunciation of the law would be... translated into another language... much less simple. So that the definition implicitly adopted by the astronomers may be summed up..: Time should be so defined that the equations of mechanics may be as simple as possible... [i.e.,] there is not one way of measuring time more true... only more convenient."

"We should like to represent... the... universe, and... feel... we understood it. We... never can attain this representation: our weakness is too great. But... we desire... to conceive an infinite intelligence... which should see all, and... classify all in its time, as we classify, in our time, the little we see. ...[T]his supreme intelligence would be only a ; infinite in one sense... limited in another, since it would have... imperfect recollection of the past... otherwise all recollections would be equally present... and for it there would be no time."

"[Y]et when we speak of time... do we not unconsciously adopt this hypothesis... [and] put ourselves in the place of this imperfect god... [D]o not even the atheists put themselves in the place where god would be..?"

"[This] shows, perhaps, why we have tried to put all physical phenomena into the same frame. But that can not pass for a definition of simultaneity, since this hypothetical intelligence, even if it existed, would be for us impenetrable. It is... necessary to seek something else."

"Is not my present nearer my past of yesterday than the present of Sirius?"

"Behold... the only... [rule] we can follow: when a phenomenon appears... as the cause of another, we regard it as anterior. ...[T]herefore by cause... we define time; but...how do we recognize which is the cause and which the effect? We assume... the anterior fact, the antecedent, is the cause of the... consequent. It is then by time that we define cause. ...[S]hall we escape from this vicious circle?"

"[H]ave we really the right to speak of the cause of a phenomenon?"

"Si toutes les parties de l’univers sont solidaires dans une certaine mesure, un phénomène quelconque ne sera pas l’effet d’une cause unique, mais la résultante de causes infiniment nombreuses ; il est, dit-on souvent, la conséquence de l’état de l’univers un instant auparavant."

"When an astronomer tells me that some stellar phenomenon, which his telescope reveals to him at this moment, happened... fifty years ago... I... ask... how he has measured the velocity of light."

"He has begun by supposing that light has a constant velocity... the same in all directions. This... could never be verified directly by experiment... The postulate... resembling the ... furnishes us with a new rule for the investigation of simultaneity."

"Roemer used eclipses of the satellites of Jupiter, and sought how much the event fell behind its prediction. But... this prediction [is] made... by... astronomic laws; for instance Newton's... [T]he velocity of light... is adopted, such that the astronomic laws compatible with this value may be as simple as possible."

"When navigators... determine a ... they must... calculate Paris time...[with] a chronometer set for Paris. The qualitative problem of simultaneity is made to depend upon the quantitative problem of the measurement of time."

"Or... they observe an astronomic phenomenon... an eclipse of the moon, and... suppose... this... is perceived simultaneously from all points of the earth. That is not altogether true, since the propagation of light is not instantaneous; if absolute exactitude were desired, there would be a correction... according to a complicated rule."

"(1) The rules applied are exceedingly various. (2) It is difficult to separate the qualitative problem of simultaneity from the quantitative problem of the measurement of time; no matter whether a chronometer is used, or whether account must be taken of a velocity of transmission, as... of light, because such a velocity could not be measured without measuring a time."

"We have not a direct intuition of simultaneity, nor of the equality of two durations. If we think we have this intuition, this is an illusion. We replace it by the aid of certain rules which we apply almost always without taking count of them. ...We ...choose these rules, not because they are true, but because they are the most convenient, and we may recapitulate them as follows: "The simultaneity of two events, or the order of their succession, the equality of two durations, are to be so defined that the enunciation of the natural laws may be as simple as possible. In other words, all these rules, all these definitions, are only the fruit of an unconscious opportunism.""

"Mathematics have a triple aim. They must furnish an instrument for the study of nature. But that is not all: they have a philosophic aim and, I dare maintain, an esthetic aim. They must aid the philosopher to fathom the notions of number, of space, of time. And above all, their adepts find therein delights analogous to those given by painting and music. They admire the delicate harmony of numbers and forms; they marvel when a new discovery opens to them an unexpected perspective; and has not the joy they thus feel the esthetic character, even though the senses take no part therein? Only a privileged few are called to enjoy it fully, it is true, but is not this the case for all the noblest arts? This is why I do not hesitate to say that mathematics deserve to be cultivated for their own sake, and the theories inapplicable to physics as well as the others. Even if the physical aim and the esthetic aim were not united, we ought not to sacrifice either."

"All laws are... deduced from experiment; but to enunciate them, a special language is needful... ordinary language is too poor... This... is one reason why the physicist can not do without mathematics; it furnishes him the only language he can speak. And a well-made language is no indifferent thing; ...the analyst, who pursues a purely esthetic aim, helps create, just by that, a language more fit to satisfy the physicist. ...law springs from experiment, but not immediately. Experiment is individual, the law deduced from it is general; experiment is only approximate, the law is precise... In a word, to get the law from experiment, it is necessary to generalize... But how generalize? ...in this choice what shall guide us? It can only be analogy. ...What has taught us to know the true profound analogies, those the eyes do not see but reason divines? It is the mathematical spirit, which disdains matter to cling only to pure form."

"Comme nous ne pouvons pas donner de l'énergie une définition générale, le principe de la conservation de l'énergie signifie simplement qu'il y a quelque chose qui demeure constant."

"What is objective must be common to many minds and consequently transmissible from one to the other, and as this transmission can only come about by... discourse... we are even forced to conclude: no discourse no objectivity."

"Now what is science? ...it is before all a classification, a manner of bringing together facts which appearances separate, though they are bound together by some natural and hidden kinship. Science, in other words, is a system of relations. ...it is in relations alone that objectivity must be sought. ...it is relations alone which can be regarded as objective. External objects... are really objects and not fleeting and fugitive appearances, because they are not only groups of sensations, but groups cemented by a constant bond. It is this bond, and this bond alone, which is the object in itself, and this bond is a relation."

"It is only through science and art that civilization is of value. Some have wondered at the formula: science for its own sake; an yet it is as good as life for its own sake, if life is only misery; and even as happiness for its own sake, if we do not believe that all pleasures are of the same quality... Every act should have an aim. We must suffer, we must work, we must pay for our place at the game, but this is for seeing's sake; or at the very least that others may one day see."

"All that is not thought is pure nothingness; since we can think only thought and all the words we use to speak of things can express only thoughts, to say there is something other than thought, is therefore an affirmation which can have no meaning. And yet—strange contradiction for those who believe in time—geologic history shows us that life is only a short episode between two eternities of death, and that, even in this episode, conscious thought has lasted and will last only a moment. Thought is only a gleam in the midst of a long night. But it is this gleam which is everything."

"La sociologie est la science qui possède le plus de méthodes et le moins de résultats."

"Le savant n'étudie pas la nature parce que cela est utile; il l'étudie parce qu'il y prend plaisir et il y prend plaisir parce qu'elle est belle. Si la nature n'était pas belle, elle ne vaudrait pas la peine d'être connue, la vie ne vaudrait pas la peine d'être vécue. Je ne parle pas ici, bien entendu, de cette beauté qui frappe les sens, de la beauté des qualités et des apparences; non que j'en fasse fi, loin de là, mais elle n'a rien à faire avec la science; je veux parler de cette beauté plus intime qui vient de l'ordre harmonieux des parties, et qu'une intelligence pure peut saisir."

"C’est parce que la simplicité, parce que la grandeur est belle, que nous rechercherons de préférence les faits simples et les faits grandioses, que nous nous complairons tantôt à suivre la course gigantesque des astres, tantôt à scruter avec le microscope cette prodigieuse petitesse qui est aussi une grandeur, tantôt à rechercher dans les temps géologiques les traces d’un passé qui nous attire parce qu’il est lointain."

"Je ne sais si je n’ai déjà dit quelque part que la Mathématique est l’art de donner le même nom à des choses différentes."

"Le but principal de l'enseignement mathématique est de développer certaines facultés de l'esprit et parmi elles l'intuition n'est pas la moins précieuse. C'est par elle que le monde mathématique reste en contact avec le monde réel et quand les mathématiques pures pourraient s'en passer, il faudrait toujours y avoir recours pour combler l'abîme qui sépare le symbole de la réalité."

"C'est par la logique qu'on démontre, c'est par l'intuition qu'on invente."

"La logique nous apprend que sur tel ou tel chemin nous sommes sûrs de ne pas rencontrer d'obstacle ; elle ne nous dit pas quel est celui qui mène au but. Pour cela il faut voir le but de loin, et la faculté qui nous apprend à voir, c'est l'intuition. Sans elle, le géomètre serait comme un écrivain qui serait ferré sur la grammaire, mais qui n'aurait pas d'idées."

"Toute définition implique un axiome, puisqu'elle affirme l'existence de l'objet défini. La définition ne sera donc justifiée, au point de vue purement logique, que quand on aura démontré qu'elle n'entraîne pas de contradiction, ni dans les termes, ni avec les vérités antérieurement admises."

"La logique parfois engendre des monstres. Depuis un demi-siècle on a vu surgir une foule de fonctions bizarres qui semblent s’efforcer de ressembler aussi peu que possible aux honnêtes fonctions qui servent à quelque chose. Plus de continuité, ou bien de la continuité, mais pas de dérivées, etc. Bien plus, au point de vue logique, ce sont ces fonctions étranges qui sont les plus générales, celles qu’on rencontre sans les avoir cherchées n’apparaissent plus que comme un cas particulier. Il ne leur reste qu’un tout petit coin."

"Le plus grand hasard est la naissance d’un grand homme. Ce n’est que par hasard que se sont rencontrées deux cellules génitales, de sexe différent, qui contenaient précisément, chacune de son côté, les éléments mystérieux dont la réaction mutuelle devait produire le génie. On tombera d’accord que ces éléments doivent être rares et que leur rencontre est encore plus rare. Qu’il aurait fallu peu de chose pour dévier de sa route le spermatozoïde qui les portait ; il aurait suffi de le dévier d’un dixième de millimètre et Napoléon ne naissait pas et les destinées d’un continent étaient changées. Nul exemple ne peut mieux faire comprendre les véritables caractères du hasard."

"Pure mathematicians... more than all others, have been led to realise how cautious we must be of the dictates of intuition and so-called common sense. They know that the fact that we can conceive or imagine a certain thing only in a certain way is no criterion of the correctness of our judgement. Examples in mathematics abound. ...Mathematicians, as a whole, refused to question the soundness of Einstein's theory on the sole plea that it conflicted with our traditional intuitional concepts of space and time, and we need not be surprised to find Poincaré... lending full support to Einstein when the theory was so bitterly assailed in its earlier days."

"Poincaré has justly emphasized the fact that we distinguish two kinds of alterations of the bodily object, "changes of state" and "changes of position." The latter, he remarked, are alterations which we can reverse by arbitrary motions of our bodies."

"One of the enduring legacies of Napoleon was the French system of grandes écoles, the elite schools that train the country's top technocratic and managerial students even today. ... Biographies of French mathematicians often begin with awed accounts of how well they did on the entrance tests, and how they fared on various national exams and competitions. Poincaré was no exception. He obtained the first prize in several national competitions, and was among the highest-ranking applicants to the École Polytechnique and the École Normale Supérieure in Paris, schools especially famous for the quality of their mathematics."

"With the disappearance of the great French mathematician has disappeared the one man whose thought could carry all other thoughts, the one mind who, through a sort of rediscovery, could penetrate to its very depth all the knowledge which the mind of man can comprehend. And that is why the demise of this man at the peak of his intellectual strength is such a disaster. Discoveries will lag, groping efforts will be drawn out; for, the potent luminous brain will not be there to coordinate disjointed research, or to cast the daring plummet of a new theory into a world of obscure facts suddenly revealed by experience."

"I rely for my information about mathematical creation on such sources as Poincaré, who speaks of the mind seeming to act only of itself and on itself, selecting, making only the useful combinations, choosing, and finally being struck, as by strong light, with certainty."

"Science is a system of relations. Poincaré, saying so, says also, "It is before all a classification, a manner of bringing together facts which appearances separate, though they are bound together by some natural and hidden kinship...."It is in the relations alone that objectivity must be sought; it would be vain to seek it in beings considered as isolated from one another...."External objects...for which the word object was invented, are really objects and not fleeting and fugitive appearances, because they are not only groups of sensations, but groups cemented by a constant bond. It is this bond, and this bond alone, which is the object in itself, and this bond is a relation. "Therefore, when we ask what is the objective value of science, that does not mean: Does science teach us the true nature of things? but it means: Does it teach us the true relations of things?""

"Later generations will regard Mengenlehre as a disease from which one has recovered."

"Later generations will regard set theory as a disease from which one has recovered."

"On parle toujours mal quand on n'a rien à dire."

"L'homme doit être content, dit-on; mais de quoi?"

"Le public est une bête féroce: il faut l'enchaîner ou la fuir."

"L'amour est de toutes les passions la plus forte, parce qu'elle attaque à la fois la tête, le cœur et le corps."

"If I had had more time, this letter would have been shorter."

"La vertu s'avilit à se justifier."

"On doit des égards aux vivants; on ne doit aux morts que la vérité."

"C'est un poids bien pesant qu'un nom trop tôt fameux."

"L'homme est libre au moment qu'il veut l'être."

"Les mortels sont égaux; ce n'est pas la naissance, C'est la seule vertu qui fait la différence."

"Les anciens Romains élevaient des prodiges d'architecture pour faire combattre des bêtes."

"Go into the London Stock Exchange – a more respectable place than many a court – and you will see representatives from all nations gathered together for the utility of men. Here Jew, Mohammedan and Christian deal with each other as though they were all of the same faith, and only apply the word infidel to people who go bankrupt. Here the Presbyterian trusts the Anabaptist and the Anglican accepts a promise from the Quaker."

"If there were only one religion in England there would be danger of despotism, if there were two they would cut each other's throats, but there are thirty, and they live in peace and happiness."

"Ainsi, presque tout est imitation. L'idée des Lettres persanes est prise de celle de l'Espion turc. Le Boiardo a imité le Pulci, l'Arioste a imité le Boiardo. Les esprits les plus originaux empruntent les uns des autres. Michel Cervantes fait un fou de son don Quichotte; mais Roland est-il autre chose qu'un fou? Il serait difficile de décider si la chevalerie errante est plus tournée en ridicule par les peintures grotesques de Cervantes que par la féconde imagination de l'Arioste. Métastase a pris la plupart de ses opéras dans nos tragédies françaises. Plusieurs auteurs anglais nous ont copiés, et n'en ont rien dit. Il en est des livres comme du feu de nos foyers; on va prendre ce feu chez son voisin, on l'allume chez soi, on le communique à d'autres, et il appartient à tous."

"Où est l'amitié est la patrie."

"Tous les genres sont bons, hors le genre ennuyeux."

"Le superflu, chose très nécessaire."

"Le paradis terrestre est où je suis."

"Tout homme sensé, tout homme de bien, doit avoir la secte chrétienne en horreur."

"Aime la vérité, mais pardonne à l'erreur."

"Usez, n'abusez point; le sage ainsi l'ordonne. Je fuis également Épictète et Pétrone. L'abstinence ou l'excès ne fit jamais d'heureux."

"Le secret d'ennuyer est celui de tout dire."

"Une seule partie de la physique occupe la vie de plusieurs hommes, et les laisse souvent mourir dans l'incertitude."

"Ne peut-on pas remonter jusqu'à ces anciens scélérats, fondateurs illustres de la superstition et du fanatisme, qui, les premiers, ont pris le couteau sur l'autel pour faire des victimes de ceux qui refusaient d'etre leurs disciples?"

"Mais qu'un marchand de chameaux excite une sédition dans sa bourgade; qu'associé à quelques malheureux coracites il leur persuade qu'il s'entretient avec l'ange Gabriel; qu'il se vante d'avoir été ravi au ciel, et d'y avoir reçu une partie de ce livre inintelligible qui fait frémir le sens commun à chaque page; que, pour faire respecter ce livre, il porte dans sa patrie le fer et la flamme; qu'il égorge les pères, qu'il ravisse les filles, qu'il donne aux vaincus le choix de sa religion ou de la mort, c'est assurément ce que nul homme ne peut excuser, à moins qu'il ne soit né Turc, et que la superstition n'étouffe en lui toute lumière naturelle."

"Le premier qui fut roi fut un soldat heureux: Qui sert bien son pays n'a pas besoin d'aïeux."

"Les habiles tyrans ne sont jamais punis."

"Il vaut mieux hasarder de sauver un coupable que de condamner un innocent."

"C'est le privilège du vrai génie, et surtout du génie qui ouvre une carrière, de faire impunément de grandes fautes."

"The king [Frederic] has sent me some of his dirty linen to wash; I will wash yours another time."

"Qui plume a, guerre a."

"C'est une des superstitions de l'esprit humain d'avoir imaginé que la virginité pouvait être une vertu."

"Prier Dieu c'est se flatter qu'avec des paroles on changera toute la nature."

"Nous cherchons tous le bonheur, mais sans savoir où, comme les ivrognes qui cherchent leur maison, sachant confusément qu'ils en ont une."

"Si Dieu nous a faits à son image, nous le lui avons bien rendu."

"Il est dangereux d'avoir raison dans des choses où des hommes accrédités ont tort."

"Un ministre est excusable du mal qu'il fait, lorsque le gouvernail de l'État est forcé dans sa main par les tempêtes; mais dans le calme il est coupable de tout le bien qu'il ne fait pas."

"Elle [la nation juive] ose étaler une haine irréconciliable contre toutes les nations; elle se révolte contre tous ses maîtres. Toujours superstitieuse, toujours avide du bien d'autrui, toujours barbare, rampante dans le malheur, et insolente dans la prospérité."

"Un peuple qui trafique de ses enfants est encore plus condamnable que l'acheteur: ce négoce démontre notre supériorité; ce qui se donne un maître était né pour en avoir."

"I have received, sir, your new book against the human species, and I thank you for it. You will please people by your manner of telling them the truth about themselves, but you will not alter them. The horrors of that human society—from which in our feebleness and ignorance we expect so many consolations—have never been painted in more striking colours: no one has ever been so witty as you are in trying to turn us into brutes: to read your book makes one long to go on all fours. Since, however, it is now some sixty years since I gave up the practice, I feel that it is unfortunately impossible for me to resume it: I leave this natural habit to those more fit for it than are you and I."

"Ce corps qui s'appelait et qui s'appelle encore le saint empire romain n'était en aucune manière ni saint, ni romain, ni empire."

"En aimant tant la gloire, comment pouvez-vous vous obstiner à un projet qui vous la fera perdre?"

"Les opinions ont plus causé de maux sur ce petit globe que la peste et les tremblements de terre."

"Mari qui veut surprendre est souvent fort surpris.[HTTP://BOOKS.GOOGLE.COM/books?id=dig6AAAAcAAJ&q=%22mari+qui+veut+furprendre+eft+fouvent+fort+furpris%22&pg=PA34#v=onepage]"

"If this is the best of possible worlds, what then are the others?"

"Even in those cities which seem to enjoy the blessings of peace, and where the arts florish, the inhabitants are devoured by envy, cares and anxieties, which are greater plagues than any experienced in a town when it is under siege."

"Our labour preserves us from three great evils -- weariness, vice, and want."

"In every province, the chief occupations, in order of importance, are lovemaking, malicious gossip, and talking nonsense."

"Let us work without reasoning," said Martin; "it is the only way to make life endurable."

"Fools have a habit of believing that everything written by a famous author is admirable. For my part I read only to please myself and like only what suits my taste."

"Fools admire everything in an author of reputation."

""Optimism," said Cacambo, "What is that?" "Alas!" replied Candide, "It is the obstinacy of maintaining that everything is best when it is worst!"

""You're a bitter man," said Candide. "That's because I've lived," said Martin."

"Let us cultivate our garden."

"Il faut toujours en fait de nouvelles attendre le sacrement de la confirmation."

"Quand il s'agit d'argent, tout le monde est de la même religion."

"Il y a des vérités qui ne sont pas pour tous les hommes et pour tous les temps."

"Les hommes seront toujours fous; et ceux qui croient les guérir sont les plus fous de la bande."

"Quoi que vous fassiez, écrasez l'infâme, et aimez qui vous aime."

"La superstition est à la religion ce que l'astrologie est à l'astronomie, la fille très folle d'une mère très sage. Ces deux filles ont longtemps subjugué toute la terre."

"Mais, monsieur, en étant persuadés par la foi, des choses qui paraissent absurdes à notre intelligence, c'est-à-dire, en croyant ce que nous ne croyons pas, gardons-nous de faire ce sacrifice de notre raison dans la conduite de la vie. Il y a eu des gens qui ont dit autrefois: Vous croyez des choses incompréhensibles, contradictoires, impossibles, parce que nous vous l'avons ordonné; faites donc des choses injustes parce que nous vous l'ordonnons. Ces gens-là raisonnaient à merveille. Certainement qui est en droit de vous rendre absurde est en droit de vous rendre injuste. Si vous n'opposez point aux ordres de croire l'impossible l'intelligence que Dieu a mise dans votre esprit, vous ne devez point opposer aux ordres de malfaire la justice que Dieu a mise dans votre coeur. Une faculté de votre âme étant une fois tyrannisée, toutes les autres facultés doivent l'être également. Et c'est là ce qui a produit tous les crimes religieux dont la terre a été inondée."

"Ils ne se servent de la pensée que pour autoriser leurs injustices, et n'emploient les paroles que pour déguiser leurs pensées."

"La nôtre [religion] est sans contredit la plus ridicule, la plus absurde, et la plus sanguinaire qui ait jamais infecté le monde.Votre Majesté rendra un service éternel au genre humain en détruisant cette infâme superstition, je ne dis pas chez la canaille, qui n'est pas digne d'être éclairée, et à laquelle tous les jougs sont propres; je dis chez les honnêtes gens, chez les hommes qui pensent, chez ceux qui veulent penser... Je ne m'afflige de toucher à la mort que par mon profond regret de ne vous pas seconder dans cette noble entreprise, la plus belle et la plus respectable qui puisse signaler l'esprit humain."

"Où est le prince assez instruit pour savoir que depuis dix-sept cents ans la secte chrétienne n'a jamais fait que du mal?"

"A false science makes atheists, a true science prostrates men before the Deity"

"Religion may be purified. This great work was begun two hundred years ago: but men can only bear light to come in upon them by degrees."

"J'ai toujours fait une prière à Dieu, qui est fort courte. La voici: Mon Dieu, rendez nos ennemis bien ridicules! Dieu m'a exaucé."

"En effet, l'histoire n'est que le tableau des crimes et des malheurs."

"Un bon mot ne prouve rien."

"Il est bien malaisé (puisqu'il faut enfin m'expliquer) d'ôter à des insensés des chaînes qu'ils révèrent."

"La vie est hérissée de ces épines, et je n'y sais d'autre remède que de cultiver son jardin."

"C'est une grande question parmi eux s'ils [les africains] sont descendus des singes ou si les singes sont venus d'eux. Nos sages ont dit que l'homme est l'image de Dieu: voilà une plaisante image de l'Être éternel qu'un nez noir épaté, avec peu ou point d'intelligence! Un temps viendra, sans doute, où ces animaux sauront bien cultiver la terre, l'embellir par des maisons et par des jardins, et connaître la route des astres il faut du temps pour tout."

"On dit que Dieu est toujours pour les gros bataillons."

"Toutes les histoires anciennes, comme le disait un de nos beaux esprits, ne sont que des fables convenues."

"Being of opinion that the doctrine and history of so extraordinary a sect as the Quakers were very well deserving the curiosity of every thinking man, I resolved to make myself acquainted with them, and for that purpose made a visit to one of the most eminent of that sect in England, who, after having been in trade for thirty years, had the wisdom to prescribe limits to his fortune, and to his desires, and withdrew to a small but pleasant retirement in the country, not many miles from London. Here it was that I made him my visit. His house was small, but neatly built, and with no other ornaments but those of decency and convenience."

"He advanced toward me without moving his hat, or making the least inclination of his body; but there appeared more real politeness in the open, humane air of his countenance, than in drawing one leg behind the other, and carrying that in the hand which is made to be worn on the head. "Friend," said he, "I perceive thou art a stranger, if I can do thee any service thou hast only to let me know it." "Sir," I replied, bowing my body, and sliding one leg toward him, as is the custom with us, "I flatter myself that my curiosity, which you will allow to be just, will not give you any offence, and that you will do me the honor to inform me of the particulars of your religion." "The people of thy country," answered the Quaker, "are too full of their bows and their compliments; but I never yet met with one of them who had so much curiosity as thyself. Come in and let us dine first together.""

"I opened with that which good Catholics have more than once made to Huguenots. "My dear sir," said I, "were you ever baptized?" "No, friend," replied the Quaker, "nor any of my brethren." "Zounds!" said I to him, "you are not Christians then!" "Friend," replied the old man, in a soft tone of voice, "do not swear; we are Christians, but we do not think that sprinkling a few drops of water on a child's head makes him a Christian." "My God!" exclaimed I, shocked at his impiety, "have you then forgotten that Christ was baptized by St. John?" "Friend," replied the mild Quaker, "once again, do not swear. Christ was baptized by John, but He Himself never baptized any one; now we profess ourselves disciples of Christ, and not of John." "Mercy on us," cried I, "what a fine subject you would be for the holy inquisitor! In the name of God, my good old man, let me baptize you.""

"I asked my guide how it was possible the judicious part of them could suffer such incoherent prating? "We are obliged," said he, "to suffer it, because no one knows, when a brother rises up to hold forth, whether he will be moved by the spirit or by folly. In this uncertainty, we listen patiently to every one. We even allow our women to speak in public; two or three of them are often inspired at the same time, and then a most charming noise is heard in the Lord's house." "You have no priests, then?" said I. "No, no, friend," replied the Quaker; "heaven make us thankful!" Then opening one of the books of their sect, he read the following words in an emphatic tone: "'God forbid we should presume to ordain any one to receive the Holy Spirit on the Lord's day, in exclusion to the rest of the faithful!'"

"The Quakers date their epoch from Christ, who, according to them, was the first Quaker. Religion, say they, was corrupted almost immediately after His death, and remained in that state of corruption about sixteen hundred years. But there were always a few of the faithful concealed in the world, who carefully preserved the sacred fire, which was extinguished in all but themselves; till at length this light shone out in England in 1642. It was at the time when Great Britain was distracted by intestine wars, which three or four sects had raised in the name of God, that one George Fox, a native of Leicestershire, and son of a silk-weaver, took it into his head to preach the Word, and, as he pretended, with all the requisites of a true apostle; that is, without being able either to read or write. He was a young man, about twenty-five years of age, of irreproachable manners, and religiously mad. He was clad in leather from head to foot, and travelled from one village to another, exclaiming against the war and the clergy."

"This new patriarch Fox said one day to a justice of peace, before a large assembly of people. "Friend, take care what thou dost; God will soon punish thee for persecuting his saints." This magistrate, being one who besotted himself every day with bad beer and brandy, died of apoplexy two days after; just as he had signed a mittimus for imprisoning some Quakers. The sudden death of this justice was not ascribed to his intemperance; but was universally looked upon as the effect of the holy man's predictions; so that this accident made more Quakers than a thousand sermons and as many shaking fits would have done. Cromwell, finding them increase daily, was willing to bring them over to his party, and for that purpose tried bribery; however, he found them incorruptible, which made him one day declare that this was the only religion he had ever met with that could resist the charms of gold. The Quakers suffered several persecutions under Charles II; not upon a religious account, but for refusing to pay the tithes, for "theeing" and "thouing" the magistrates, and for refusing to take the oaths enacted by the laws. At length Robert Barclay, a native of Scotland, presented to the king, in 1675, his "Apology for the Quakers"; a work as well drawn up as the subject could possibly admit. The dedication to Charles II, instead of being filled with mean, flattering encomiums, abounds with bold truths and the wisest counsels. "Thou hast tasted," says he to the king, at the close of his "Epistle Dedicatory," "of prosperity and adversity: thou hast been driven out of the country over which thou now reignest, and from the throne on which thou sittest: thou hast groaned beneath the yoke of oppression; therefore hast thou reason to know how hateful the oppressor is both to God and man. If, after all these warnings and advertisements, thou dost not turn unto the Lord, with all thy heart; but forget Him who remembered thee in thy distress, and give thyself up to follow lust and vanity, surely great will be thy guilt, and bitter thy condemnation. Instead of listening to the flatterers about thee, hearken only to the voice that is within thee, which never flatters. I am thy faithful friend and servant, Robert Barclay." The most surprising circumstance is that this letter, though written by an obscure person, was so happy in its effect as to put a stop to the persecution."

"William Penn, when only fifteen years of age, chanced to meet a Quaker in Oxford, where he was then following his studies. This Quaker made a proselyte of him; and our young man, being naturally sprightly and eloquent, having a very winning aspect and engaging carriage, soon gained over some of his companions and intimates, and in a short time formed a society of young Quakers, who met at his house; so that at the age of sixteen he found himself at the head of a sect. Having left college, at his return home to the vice-admiral, his father, instead of kneeling to ask his blessing, as is the custom with the English, he went up to him with his hat on, and accosted him thus: "Friend, I am glad to see thee in good health." The viceadmiral thought his son crazy; but soon discovered he was a Quaker. He then employed every method that prudence could suggest to engage him to behave and act like other people. The youth answered his father only with repeated exhortations to turn Quaker also. After much altercation, his father confined himself to this single request, that he would wait on the king and the duke of York with his hat under his arm, and that he would not "thee" and "thou" them. William answered that his conscience would not permit him to do these things. This exasperated his father to such a degree that he turned him out of doors. Young Penn gave God thanks that he permitted him to suffer so early in His cause, and went into the city, where he held forth, and made a great number of converts; and being young, handsome, and of a graceful figure, both court and city ladies flocked very devoutly to hear him. The patriarch Fox, hearing of his great reputation, came to London — notwithstanding the length of the journey — purposely to see and converse with him. They both agreed to go upon missions into foreign countries; and accordingly they embarked for Holland, after having left a sufficient number of laborers to take care of the London vineyard."

"William inherited very large possessions, part of which consisted of crown debts, due to the vice-admiral for sums he had advanced for the sea-service. No moneys were at that time less secure than those owing from the king. Penn was obliged to go, more than once, and "thee" and "thou" Charles and his ministers, to recover the debt; and at last, instead of specie, the government invested him with the right and sovereignty of a province of America, to the south of Maryland. Thus was a Quaker raised to sovereign power. He set sail for his new dominions with two ships filled with Quakers, who followed his fortune. The country was then named by them Pennsylvania, from William Penn; and he founded Philadelphia, which is now a very flourishing city. His first care was to make an alliance with his American neighbors; and this is the only treaty between those people and the Christians that was not ratified by an oath, and that was never infringed. The new sovereign also enacted several wise and wholesome laws for his colony, which have remained invariably the same to this day. The chief is, to ill-treat no person on account of religion, and to consider as brethren all those who believe in one God. He had no sooner settled his government than several American merchants came and peopled this colony. The natives of the country, instead of flying into the woods, cultivated by degrees a friendship with the peaceable Quakers. They loved these new strangers as much as they disliked the other Christians, who had conquered and ravaged America. In a little time these savages, as they are called, delighted with their new neighbors, flocked in crowds to Penn, to offer themselves as his vassals. It was an uncommon thing to behold a sovereign "thee'd" and "thou'd" by his subjects, and addressed by them with their hats on; and no less singular for a government to be without one priest in it; a people without arms, either for offence or preservation; a body of citizens without any distinctions but those of public employments; and for neighbors to live together free from envy or jealousy. In a word, William Penn might, with reason, boast of having brought down upon earth the Golden Age, which in all probability, never had any real existence but in his dominions."

"It was in the reign of Charles II that they obtained the noble distinction of being exempted from giving their testimony on oath in a court of justice, and being believed on their bare affirmation. On this occasion the chancellor, who was a man of wit, spoke to them as follows: "Friends, Jupiter one day ordered that all the beasts of burden should repair to be shod. The asses represented that their laws would not allow them to submit to that operation. 'Very well,' said Jupiter; 'then you shall not be shod; but the first false step you make, you may depend upon being severely drubbed.'""

"I cannot guess what may be the fate of Quakerism in America; but I perceive it loses ground daily in England. In all countries, where the established religion is of a mild and tolerating nature, it will at length swallow up all the rest."

"Books, like conversation, rarely give us any precise ideas: nothing is so common as to read and converse unprofitably. We must here repeat what Locke has so strongly urged—Define your terms."

"La morale est la même chez tous les hommes, donc elle vient de Dieu; le culte est différent, donc il est l'ouvrage des hommes."

"Tel homme qui dans un excès de mélancolie se tue aujourd'hui aimerait à vivre s'il attendait huit jours."

"Ne ressemblons-nous pas presque tous à ce vieux général de quatre-vingt-dix ans, qui, ayant rencontré de jeunes officiers qui faisaient un peu de désordre avec des filles, leur dit tout en colère: "Messieurs, est-ce là l'exemple que je vous donne?""

"Il est triste que souvent, pour être bon patriote, on soit l'ennemi du reste des hommes."

"Sa réputation s'affermira toujours, parce qu'on ne le lit guère."

"Tous les hommes seraient donc nécessairement égaux, s'ils étaient sans besoins. La misère attachée à notre espèce subordonne un homme à un autre homme: ce n'est pas l'inégalité qui est un malheur réel, c'est la dépendance."

"Telle est donc la condition humaine que souhaiter la grandeur de son pays, c'est souhaiter du mal à ses voisins."

"La foi consiste à croire ce que la raison ne croit pas."

"Les hommes vertueux ont seuls des amis."

"Voulez-vous avoir de bonnes lois; brûlez les vôtres, et faites-en de nouvelles."

"Définissez les termes, vous dis-je, ou jamais nous ne nous entendrons."

"Le préjugé est une opinion sans jugement."

"A testimony is sufficient when it rests on: 1st. A great number of very sensible witnesses who agree in having seen well. 2d. Who are sane, bodily and mentally. 3d. Who are impartial and disinterested. 4th. Who unanimously agree. 5th. Who solemnly certify to the fact."

"Qu'est-ce que la tolérance? c'est l'apanage de l'humanité. Nous sommes tous pétris de faiblesses et d'erreurs; pardonnons-nous réciproquement nos sottises, c'est la première loi de la nature."

"Une compagnie de graves tyrans est inaccessible à toutes les séductions."

"The institution of religion exists only to keep mankind in order, and to make men merit the goodness of God by their virtue. Everything in a religion which does not tend towards this goal must be considered foreign or dangerous."

"What a pity and what a poverty of spirit, to assert that beasts are machines deprived of knowledge and sentiment, which affect all their operations in the same manner, which learn nothing, never improve, &c. [...] Some barbarians seize this dog, who so prodigiously excels man in friendship, they nail him to a table, and dissect him living, to show the mezarian veins. You discover in him all the same organs of sentiment which are in yourself. Answer me, machinist, has nature arranged all the springs of sentiment in this animal that he should not feel? Has he nerves to be incapable of suffering? Do not suppose this impertinent contradiction in nature. [...] The animal has received those of sentiment, memory, and a certain number of ideas. Who has bestowed these gifts, who has given these faculties? He who has made the herb of the field to grow, and who makes the earth gravitate towards the sun."

"It is very strange that men should deny a creator and yet attribute to themselves the power of creating eels."

"On dit quelquefois, le sens commun est fort rare..."

"Le doute n'est pas un état bien agréable, mais l'assurance est un état ridicule. Ce qui révolte le plus dans le Système de la nature (après la façon de faire des anguilles avec de la farine), c'est l'audace avec laquelle il décide qu'il n'y a point de Dieu , sans avoir seulement tenté d'en prouver l'impossibilité."

"C'est une plaisante chose que la pensée dépende absolument de l'estomac, et malgré cela les meilleurs estomacs ne soient pas les meilleurs penseurs."

"Si Dieu n'existait pas, il faudrait l'inventer."

""Si Dieu n'existait pas, il faudrait l'inventer." Mais toute la nature nous crie qu'il existe; qu'il y a une intelligence suprême, un pouvoir immense, un ordre admirable, et tout nous instruit de notre dépendance."

"Tous les autres peuples ont commis des crimes, les Juifs sont les seuls qui s'en soient vantés. Ils sont tous nés avec la rage du fanatisme dans le cœur, comme les Bretons et les Germains naissent avec des cheveux blonds. Je ne serais point étonné que cette nation ne fût un jour funeste au genre humain."

"Le mieux est l'ennemi du bien."

"C’est d’abord une remarque très-importante que Pythagore alla de Samos au Gange pour apprendre la géométrie, il y a environ deux mille cinq cents ans au moins, et plus de sept cents ans avant notre ère vulgaire, si récemment adoptée par nous. Or, certainement Pythagore n’aurait pas entrepris un si étrange voyage si la réputation de la science des brachmanes n’avait été dès longtemps établie de proche en proche en Europe, et si plusieurs voyageurs n’avaient déjà enseigné la route."

"J'aime fort la vérité, mais je n'aime point du tout le martyre."

"Enfin, monsieur, je suis convaincu que tout nous vient des bords du Gange, astronomie, astrologie, métempsycose, etc."

"Je meurs en adorant Dieu, en aimant mes amis, en ne haïssant pas mes ennemis et en détestant la superstition."

"On en trouve [l'argent] toujours quand il s'agit d'aller faire tuer des hommes sur la frontière: il n'y en a plus quand il faut les sauver."

"La vertu suppose la liberté, comme le transport d'un fardeau suppose la force active. Dans la contrainte point de vertu, et sans vertu point de religion. Rends-moi esclave, je n'en serai pas meilleur. Le souverain même n'a aucun droit d'employer la contrainte pour amener les hommes à la religion, qui suppose essentiellement choix et liberté. Ma pensée n'est pas plus soumise à l'autorité que la maladie ou la santé."

"Le divorce est probablement de la même date à peu près que le mariage. Je crois pourtant que le mariage est de quelques semaines plus ancien."

"Il faut vingt ans pour mener l'homme de l'état de plante où il est dans le ventre de sa mère, et de l'état de pur animal, qui est le partage de sa première enfance, jusqu'à celui où la maturité de la raison commence à poindre. Il a fallu trente siècles pour connaître un peu sa structure. Il faudrait l'éternité pour connaître quelque chose de son âme. Il ne faut qu'un instant pour le tuer."

"En général, l'art du gouvernement consiste à prendre le plus d'argent qu'on peut à une grande partie des citoyens, pour le donner à une autre partie."

"Rien n'est si ordinaire que d'imiter ses ennemis, et d'employer leurs armes."

"L'Éternel a ses desseins de toute éternité. Si la prière est d'accord avec ses volontés immuables, il est très inutile de lui demander ce qu'il a résolu de faire. Si on le prie de faire le contraire de ce qu'il a résolu, c'est le prier d'être faible, léger, inconstant; c'est croire qu'il soit tel, c'est se moquer de lui. Ou vous lui demandez une chose juste; en ce cas il la doit, et elle se fera sans qu'on l'en prie; c'est même se défier de lui que lui faire instance ou la chose est injuste, et alors on l'outrage. Vous êtes digne ou indigne de la grâce que vous implorez: si digne, il le sait mieux que vous; si indigne, on commet un crime de plus en demandant ce qu'on ne mérite pas. En un mot, nous ne faisons des prières à Dieu que parce que nous l'avons fait à notre image. Nous le traitons comme un bacha, comme un sultan qu'on peut irriter ou apaiser."

"Il est défendu de tuer; tout meurtrier est puni, à moins qu'il n'ait tué en grande compagnie, et au son des trompettes."

"Que les supplices des criminels soient utiles. Un homme pendu n'est bon à rien, et un homme condamné aux ouvrages publics sert encore la patrie, et est une leçon vivante."

"Laissez lire, et laissez danser; ces deux amusements ne feront jamais de mal au monde."

"Toutes les sectes des philosophes ont échoué contre l'écueil du mal physique et moral. Il ne reste que d'avouer que Dieu ayant agi pour le mieux n'a pu agir mieux."

"La superstition met le monde entier en flammes; la philosophie les éteint."

"O Truth! pure and sacred virgin, when wilt thou be worthily revered? O Goddess who instructs us, why didst thou put thy palace in a well? When will our learned writers, alike free from bitterness and from flattery, faithfully teach us life?"

"Prejudice is the reason of fools."

"Shun idleness: it is the rust that attaches itself to the most brilliant metals."

"The Devil and Love are but one."

"All thinkers have about the same principles, and form but one republic."

"Alas! how can we always resist? The devil tempts us, and the flesh is weak."

"Use, do not abuse : neither abstinence nor excess ever renders man happy."

"Whoever is suspicious incites treason."

"God created woman only to tame man."

"Anything serves as a pretext for the wicked."

"All joys do not cause laughter; great pleasures are serious: pleasures of love do not make us laugh."

"O unfortunates who sin without pleasure! in your errors be more reasonable ; be, at least, fortunate sinners. Since you must be damned, be damned for amiable faults."

"Laws should be clear, uniform, precise : to interpret them is nearly always to corrupt them."

"Pleasure has its time; so, too, has wisdom. Make love in thy youth, and in old age, attend to thy salvation."

"I do not know in the whole history of the world a hero, a worthy man, a prophet, a true Christian, who has not been the victim of the jealous, of a scamp, or of a sinister spirit."

"We never live: we are always in expectation of living."

"A republic is not founded on virtue, but on the ambition of its citizens."

"Heaven made virtue; man, the appearance."

"Dress changes the manners."

"Virtue: a word easy to pronounce, difficult to understand."

"We can not always oblige, but we can always speak obligingly."

"The best written book is a receipt for a pottage."

"Paradise was made for tender hearts; hell, for loveless hearts."

"Our country is that spot to which our heart is attached."

"It does not depend upon us to avoid poverty, but it does depend upon us to make that poverty respected."

"Labor is often the father of pleasure."

"Love is of all the passions the strongest, for it attacks simultaneously the head> the heart, and the senses."

"Superstition excites storms; philosophy appeases them."

"If there were no God, it would be necessary to invent one."

"Love is a canvas furnished by Nature, and embroidered by imagination."

"Satire lies about men of letters during their life, and eulogy after their death."

"Moderation is the pleasure of the wise."

"Superstition is to religion what astrology is to astronomy: a very stupid daughter of a very wise mother."

"One dies twice: to cease to live is nothing, but to cease to love and to be loved is an insupportable death."

"It is difficult to free fools from the chains they revere."

"Illusion is the first of all pleasures."

"If as much care were taken to perpetuate a race of fine men as is done to prevent the mixture of ignoble blood in horses and dogs, the genealogy of every one would be written on his face and displayed in his manners."

"All the passions die with the years; self-love alone never dies."

"Poetry is the music of the soul."

"O love! only a few rays of thy sacred fire radiate in this exhausted world!"

"All religions are more or less mixed with superstitions. Man is not reasonable enough to content himself with a pure and sensible religion, worthy of the Deity."

"Society depends upon women. The nations who confine them are unsociable."

"The art of praising caused the art of pleasing."

"Philosophers and men of letters have done more for mankind than Orpheus, Hercules, or Theseus; for it is more meritorious and more difficult to wean men from their prejudices than to civilize the barbarian : It is harder to correct than to instruct."

"Laws should never be in contradiction to usages; for, if the usages are good, the laws are valueless."

"Voltaire inscribed on a statue of Love: "Whoever thou art, behold thy master! He rules thee, or has ruled thee, or will rule thee!""

"Why do we dream in our sleep if we have no soul? and, if we have one, how is it that dreams are so incoherent and extravagant?"

"History is only a record of crimes and misfortunes."

"All the reasoning of man is not worth one sentiment of woman."

"With the world, do not resort to injuries, but only to irony and gayety: injury revolts, while irony makes one reflect, and gayety disarms."

"In those countries where the morals are the most dissolute, the language is the most severe; as if they would replace on the lips what has deserted the heart."

"The reasonable worship of a just God who punishes and rewards, would undoubtedly contribute to the happiness of men; but when that salutary knowledge of a just God is disfigured by absurd lies and dangerous superstitions, then the remedy turns to poison."

"This world is but a lottery of goods, of ranks, of dignities, of rights."

"Well! sage Evhemere, what have you seen in all your travels?" "Follies!"

"None have lived without shedding tears."

"It takes twenty years to bring man from the state of embryo, and from that of a mere animal, as he is in his first infancy, to the point when his reason begins to dawn. It has taken thirty centuries to know his structure; it would take eternity to know something of his soul: it takes but an instant to kill him."

"Life is long enough for him who knows how to use it. Working and thinking extend its limits."

"Stupid stoics! you want to change man, and you destroy him!"

"Can we not seek the author of life but in the obscure labyrinth of theology?"

"Self-love is a balloon filled with wind, from which tempests emerge when pricked."

"It is strange that thought should depend upon the stomach, and still that men with the best stomachs are not always the best thinkers."

"Jest with life: for that only is it good."

"O God, whom the world misjudges, and whom everything declares! listen to the last words that my lips pronounce! If I have wandered, it was in seeking Thy law. My heart may go astray, but it is full of Thee! I see, without alarm, eternity appear; and I can not think that a God who has given me life, that a God who has poured so many blessings on my days, will, now that my days are done, torment me for ever!"

"L'étymologie est une science où les voyelles ne font rien et les consonnes fort peu de chose."

"Les médecins administrent des médicaments dont ils savent très peu, à des malades dont ils savent moins, pour guérir des maladies dont ils ne savent rien."

"I cannot imagine how the clockwork of the universe can exist without a clockmaker."

"L'adjectif est l'ennemi du substantif."

"The best government is a benevolent tyranny tempered by an occasional assassination."

""There is no God, but don't tell that to my servant, lest he murder me at night". False quote, misattributed to Voltaire by Yuval Noah Harari in his book Sapiens: A Brief History of Humankind"

"Anything that is too stupid to be spoken is sung."

"Business is the salt of life."

"Cherish those who seek the truth but beware of those who find it."

"Defend me from my friends; I can defend myself from my enemies."

"The art of medicine consists of amusing the patient while nature cures the disease."

"God is a circle whose center is everywhere and circumference nowhere."

"God is a comedian playing to an audience too afraid to laugh."

"I disapprove of what you say, but I will defend to the death your right to say it."

"Judge a man by his questions rather than by his answers."

"No snowflake in an avalanche ever feels responsible."

"Nothing can be more contrary to religion and the clergy than reason and common sense."

"To determine the true rulers of any society, all you must do is ask yourself this question: Who is it that I am not permitted to criticize?"

"One hundred years from my day there will not be a Bible in the earth except one that is looked upon by an antiquarian curiosity seeker."

"France is a nation with one religion and many sauces; England is a nation with many religions and only one sauce."

"I grew bored in France -- and the main reason is that everyone here resembles Voltaire."

"Mock on, mock on, Voltaire Rousseau; Mock on, mock on, 'tis all in vain! You throw the sand against the wind, And the wind blows it back again."

"Voltaire, the greatest of "infidels" of the eighteenth century, used to say, that if there were no God, people would have to invent one... Voltaire becomes, toward the end of his life, Pythagorical, and concludes by saying: "I have consumed forty years of my pilgrimage . . . seeking the philosopher's stone called truth. I have consulted all the adepts of antiquity, Epicurus and Augustine, Plato and Malebranche, and I still remain in ignorance. . . . All that I have been able to obtain by comparing and combining the system of Plato, of the tutor of Alexander, Pythagoras, and the Oriental, is this: Chance is a word void of sense. The world is arranged according to mathematical laws." ("Dictionnaire philosophique, 1764")"

"Voltaire, the greatest skeptic of his day, the materialist par excellence, shared Bailly's belief. He thought it quite likely that: Long before the empires of China and India, there had been nations cultured, learned, and powerful, which a deluge of barbarians overpowered and thus replunged into their primitive state of ignorance and savagery, or what they call the state of pure nature. Lettres sur l'Atlantide, p. 15. This conjecture is but a half-guess. There were such "deluges of barbarians" in the Fifth Race. With regard to the Fourth, it was a bonâ fide deluge of water which swept it away. Neither Voltaire nor Bailly, however, knew anything of the Secret Doctrine of the East. That which with Voltaire was the shrewd conjecture of a great intellect, was with Bailly a "question of historical facts.""

"Not a day goes by without our using the word optimism, coined by Voltaire against Leibniz, who had demonstrated (in spite of the Ecclesiastes and with the approval of the Church) that we live in the best of possible worlds. Voltaire, very reasonably, denied that exorbitant opinion... Leibniz could have replied that a world which has given us Voltaire has some right to be considered the best."

"He is by his opinions, and also by his middle-class origin, the natural leader of an implacable opposition."

"Voltaire was the cleverest of all past and present men; but a great man is something more, and this he surely was not."

"Italy had a Renaissance, and Germany had a Reformation, but France had Voltaire; he was for his country both Renaissance and Reformation, and half the Revolution. He carried on the antiseptic scepticism of Montaigne, and the healthy earthy humor of Rabelais; he fought superstition and corruption more savagely and effectively than Luther or Erasmus, Calvin or Knox or Melanchthon; he helped to make the powder with which Mirabeau and Marat, Danton and Robespierre blew up the Old Regime... No, never has a writer had in his lifetime such influence. Despite exile, imprisonment, and the suppression of almost everyone of his books by the minions of church and state, he forged fiercely a path for his truth, until at last kings, popes and emperors catered to him, thrones trembled before him, and half the world listened to catch his every word. It was an age in which many things called for a destroyer. "Laughing lions must come," said Nietzsche; well, Voltaire came, and "annihilated with laughter." He and Rousseau were the two voices of a vast process of economic and political transition from feudal aristocracy to the rule of the middle class...He was happy in his garden, planting fruit trees which he did not expect to see flourish in his lifetime. When an admirer praised the work he had done for posterity he answered, "Yes, I have planted 4000 trees." He rejects all systems, and suspects that "every chief of a sect in philosophy has been a little of a quack." "The further I go, the more I am confirmed in the idea that systems of metaphysics are for philosophers what novels are for women." "It is only charlatans who are certain. We know nothing of first principles. It is truly extravagant to define God, angels, and minds, and to know precisely why God formed the world, when we do not know why we move our arms at will. Doubt is not a very agreeable state, but certainty is a ridiculous one.""

"Likewise, there is much truth in Voltaire's enthusiastic Orientalist assumption that unlike Judaism, Christianity and Islam, the Indian and Chinese "religions" were not based on prophetic "revelations" but on a purely human contemplation of reality."

"As he sup'd one night with Mr. Pope at Twickenham he fell into a fit of swearing and blasphemy about his constitution. Old Mrs Pope ask'd him how his constitution came to be so bad at his age: "Oh (says he) those d—d Jesuits, when I was a boy, b—gg—r'd me to such a degree that I shall never get over it as long as I live". ... This was said in English aloud before the servants."

"To name Voltaire is to characterize the whole eighteenth century."

"Jésus a pleuré, Voltaire a souri; c'est de cette larme divine et de ce sourire humain qu'est faite la douceur de la civilisation actuelle."

"Voltaire's keen laughter must be heard before Samson could strike with the headsman's axe. Yet Voltaire's laugh proved nothing ; it produced only a brutal effect, just as did Samson's base axe. Voltaire could only wound the body of Christianity. All his sarcasms derived from ecclesiastical history ; all his witticisms on dogma and worship, on the Bible, that most sacred book of humanity, on the Virgin Mary, that fairest flower of poetry; the whole dictionary of philosophical arrows which he discharged against the clergy and the priesthood, could only wound the mortal body of Christianity, but were powerless against its interior essence, its deeper spirit, its immortal soul."

"By excluding the intolerants from the scope of tolerance, Voltaire reduced tolerance to an empty box. Worse, he prepared the atrocities of the Terror of the French Revolution, which was in turn the model of Communist terror. Millions were killed by proclaiming they had no right to tolerance because they were themselves intolerant. …The dramatic mistake of Voltaire should be corrected by proclaiming that religions and philosophies have [the] right to be in different ways intolerant, and should still be tolerated."

"I must give you a piece of intelligence that you perhaps already know—namely, that the ungodly arch-villain Voltaire has died miserably like a dog—just like a brute. That is his reward!"

"O Voltaire! O humaneness! O nonsense! There is something about "truth", about the search for truth; and when a human being is too human about it- "il ne cherche le vrai que pour faire le bien"- I bet he finds nothing."

"There's a Bible on that shelf there. But I keep it next to Voltaire – poison and antidote."

"People like Voltaire or Euripides are no one's idea of profound thinkers, and yet, in scarcely more than a generation, the immortal gods succumb to their attacks as meekly as dew to the sun."

"Contrary to Voltaire's sarcasm, the Creator does not resemble his creature."

"Of no writer can it be said with greater truth that the half is greater than the whole. His histories may still be studied as models of balanced and lucid narrative. His letters hold an honoured place even among the greatest. Above all, his fame rests securely upon his two stories, Zadig and Candide, those little masterpieces of swift irony and crystal-clear criticism which, in a hundred and fifty years, have lost not one spark of their brilliance, and which will perish only with the death of the French tongue. If we might give to Voltaire and Diderot two books apiece, and exclude the erudition which was their pride, they would stand unchallenged in their century. Candide and Zadig are still supreme, and what but they are worthy to be set on the same shelf with the Neveu de Rameau and the Paradoxe?"

"From Kapila, the Hindu philosopher, who many centuries before Christ demurred to the claim of the mystic Yogins, that in ecstasy a man has the power of seeing Deity face to face and conversing with the " highest" beings, down to the Voltaireans of the eighteenth century, who laughed at everything that was held sacred by other people, each age had its unbelieving Thomases. p. 121"

"I will be Chateaubriand or nothing."

"Behold, then, a new religion, a new society; upon this twofold foundation there must inevitably spring up a new poetry. Previously following therein the course pursued by the ancient polytheism and philosophy, the purely epic muse of the ancients had studied nature in only a single aspect, casting aside without pity almost everything in art which, in the world subjected to its imitation, had not relation to a certain type of beauty. A type which was magnificent at first, but, as always happens with everything systematic, became in later times false, trivial and conventional. Christianity leads poetry to the truth. Like it, the modern muse will see things in a higher and broader light. It will realize that everything in creation is not humanly beautiful, that the ugly exists beside the beautiful, the unshapely beside the graceful, the grotesque on the reverse of the sublime, evil with good, darkness with light. It will ask itself if the narrow and relative sense of the artist should prevail over the infinite, absolute sense of the Creator; if it is for man to correct God; if a mutilated nature will be the more beautiful for the mutilation; if art has the right to duplicate, so to speak, man, life, creation; if things will progress better when their muscles and their vigour have been taken from them; if, in short, to be incomplete is the best way to be harmonious. Then it is that, with its eyes fixed upon events that are both laughable and redoubtable, and under the influence of that spirit of Christian melancholy and philosophical criticism which we described a moment ago, poetry will take a great step, a decisive step, a step which, like the upheaval of an earthquake, will change the whole face of the intellectual world. It will set about doing as nature does, mingling in its creations — but without confounding them — darkness and light, the grotesque and the sublime; in other words, the body and the soul, the beast and the intellect; for the starting-point of religion is always the starting-point of poetry. All things are connected. Thus, then, we see a principle unknown to the ancients, a new type, introduced in poetry; and as an additional element in anything modifies the whole of the thing, a new form of the art is developed. This type is the grotesque; its new form is comedy."

"Ces deux moitiés de Dieu, le pape et l'empereur!"

"Dieu s'est fait homme; soit. Le diable s'est fait femme!"

"La raison, c'est l'intelligence en exercice; l'imagination c'est l'intelligence en érection"

"Socialism, or the Red Republic, is all one; for it would tear down the tricolour and set up the red flag. It would make penny pieces out of the Column Vendome. It would knock down the statue of Napoleon and raise up that of Marat in its stead. It would suppress the Académie, the Ecole Polytechnique, and the Legion of Honour. To the grand device Liberty, Equality, and Fraternity, it would add "Ou la mort. It would bring about a general bankruptcy. It would ruin the rich without enriching the poor. It would destroy labour, which gives to each one his bread. It would abolish property and family. It would march about with the heads of the proscribed on pikes, fill the prisons with the suspected, and empty them by massacres. It would convert France into the country of gloom. It would strangle liberty, stifle the arts, silence thought, and deny God. It would bring into action these two fatal machines, one of which never works without the other—the assignat press and the guillotine. In a word, it would do in cold blood what the men of 1793 did in fever, and after the grand horrors which our fathers saw, we should have the horrible in all that was low and small."

"Vous tenez à l’exemple [de la peine de mort]. Pourquoi? Pour ce qu’il enseigne. Que voulez-vous enseigner avec votre exemple? Qu’il ne faut pas tuer. Et comment enseignez-vous qu’il ne faut pas tuer? En tuant."

"Un jour viendra où il n'y aura plus d'autres champs de bataille que les marchés s'ouvrant au commerce et les esprits s'ouvrant aux idées. Un jour viendra où les boulets et les bombes seront remplacés par les votes, par le suffrage universel des peuples, par le vénérable arbitrage d'un grand sénat souverain qui sera à l'Europe ce que le parlement est à l'Angleterre, ce que la diète est à l'Allemagne, ce que l'assemblée législative est à la France! Un jour viendra où l'on montrera un canon dans les musées comme on y montre aujourd'hui un instrument de torture, en s'étonnant que cela ait pu être! Un jour viendra où l'on verra ces deux groupes immenses, les États-Unis d'Amérique, les États-Unis d'Europe, placés en face l'un de l'autre, se tendant la main par-dessus les mers, échangeant leurs produits, leur commerce, leur industrie, leurs arts, leurs génies, défrichant le globe, colonisant les déserts, améliorant la création sous le regard du créateur, et combinant ensemble, pour en tirer le bien-être de tous, ces deux forces infinies, la fraternité des hommes et la puissance de Dieu!"

"One can no more pray too much than love too much."

"Happy, even in anguish, is he to whom God has given a soul worthy of love and of grief!"

"The best way to worship God is to love your wife."

"To love or to have loved, that is enough. Ask nothing further. There is no other pearl to be found in the dark folds of life. To love is a consummation."

"Il y a maintenant en France dans chaque village un flambeau allumé, le maître d'école, et une bouche qui souffle dessus, le curé."

"Je n'entre qu'à moitié dans la guerre civile. Je veux bien y mourir, je ne veux pas y tuer."

"On résiste à l'invasion des armées; on ne résiste pas à l'invasion des idées."

"Waterloo! Waterloo! Waterloo! Morne plaine!"

"L'œil était dans la tombe et regardait Caïn."

"Vous créez un frisson nouveau."

"Jésus a pleuré, Voltaire a souri; c’est de cette larme divine et de ce sourire humain qu’est faite la douceur de la civilisation actuelle."

"For four hundred years the human race has not made a step but what has left its plain vestige behind. We enter now upon great centuries. The sixteenth century will be known as the age of painters, the seventeenth will be termed the age of writers, the eighteenth the age of philosophers, the nineteenth the age of apostles and prophets. To satisfy the nineteenth century, it is necessary to be the painter of the sixteenth, the writer of the seventeenth, the philosopher of the eighteenth; and it is also necessary, like Louis Blane, to have the innate and holy love of humanity which constitutes an apostolate, and opens up a prophetic vista into the future. In the twentieth century war will be dead, the scaffold will be dead, animosity will be dead, royalty will be dead, and dogmas will be dead; but Man will live. For all there will be but one country—that country the whole earth; for all there will be but one hope—that hope the whole heaven."

"Was it possible that Napoleon should win the battle of Waterloo? We answer, No! Why? Because of Wellington? Because of Blücher? No! Because of God! For Bonaparte to conquer at Waterloo was not the law of the nineteenth century. It was time that this vast man should fall. He had been impeached before the Infinite! He had vexed God! Waterloo was not a battle. It was the change of front of the Universe!"

"Change your opinions, keep to your principles; change your leaves, keep intact your roots."

"C'est ici le combat du jour et de la nuit... Je vois de la lumière noire."

"There shall be no slavery of the mind."

"Lever à six, coucher à dix, Dîner à dix, souper à six, Font vivre l'homme dix fois dix."

"Ce besoin de l’immatériel est le plus vivace de tous. Il faut du pain; mais avant le pain, il faut l’idéal."

"Je représente un parti qui n'existe pas encore, le parti Révolution-Civilisation. Ce parti fera le vingtième siècle. Il en sortira d'abord les États-Unis d'Europe, puis les États-Unis du Monde."

"To divinise is human, to humanise is divine."

"Philosophy is the microscope of thought. Everything desires to flee from it, but nothing escapes it."

"Les Misérables"

"Aimer, c'est agir"

"Oriental studies have never been so intensive.... In the century of Louis XIV one was a Hellenist, today one is an Orientalist.... The Orient has become a sort of general preoccupation.... We shall see great things. The old Asiatic barbarism may not be as devoid of higher men as our civilization would like to believe."

"À quelle heure, s'il vous plaît?"

"Vous avez des ennemis? Mais c'est l'histoire de tout homme qui a fait une action grande ou crée une idée neuve. C'est la nuée qui bruit autour de tout ce qui brille. Il faut que la renommé ait des ennemis comme il faut que la lumière ait des moucherons. Ne vous en inquiétez pas, dédaignez! Ayez la sérénité dans votre esprit comme vous avez la limpidité dans votre vie."

"It is time, we repeat, that this monstrous slumber of men's consciences should end. It must not be, after that fearful scandal, the triumph of crime, that a scandal still more fearful should be presented to mankind: the indifference of the civilized world. Book I, III"

"At certain epochs of history, there are pleiades of great men; at other epochs, there are pleiades of vagabonds. But do not confound the epoch, the moment of Louis Bonaparte, with the 19th century: the toadstool sprouts at the foot of the oak, but it is not the oak. Book I, VI"

"At certain epochs in history, the whole human race, from all points of the earth, fix their eyes upon some mysterious spot whence it seems that universal destiny is about to issue. Book I, VI"

"Alas! of what is France thinking? Of a surety, we must awake this slumbering nation, we must take it by the arm, we must shake it, we must speak to it; we must scour the fields, enter the villages, go into the barracks, speak to the soldier who no longer knows what he is doing, speak to the labourer who has in his cabin an engraving of the Emperor, and who, for that reason, votes for everything they ask; we must remove the radiant phantom that dazzles their eyes; this whole situation is nothing but a huge and deadly joke. Book I, VI"

"Let us sum up this government! Who is at the Élysée and the Tuileries? Crime. Who is established at the Luxembourg? Baseness. Who at the Palais Bourbon? Imbecility. Who at the Palais d'Orsay?...And who are in the prisons... in the dungeons...in exile? Law, honour, intelligence, liberty, and the right. Book I, VI"

"The present government is a hand stained with blood, which dips a finger in the holy water. Book II, X"

"We who combat them are "the eternal enemies of order." We are—for they can as yet find nothing but this worn-out word—we are demagogues. In the language of the Duke of Alva, to believe in the sacredness of the human conscience, to resist the Inquisition, to brave the state for one's faith, to draw the sword for one's country, to defend one's worship, one's city, one's home, one's house, one's family, and one's God, was called vagabondism... The man is a demagogue in the nineteenth century, who in the sixteenth would have been a vagabond. Book II, XI"

"This tribune was the terror of every tyranny and fanaticism, it was the hope of every one who was oppressed under Heaven. Whoever placed his foot upon that height, felt distinctly the pulsations of the great heart of mankind. There, providing he was a man of earnest purpose, his soul swelled within him, and shone without. A breath of universal philanthropy seized him, and filled his mind as the breeze fills the sail; so long as his feet rested upon those four planks, he was a stronger and a better man; he felt at that consecrated minute as if he were living the life of all the nations; words of charity for all men came to his lips; beyond the Assembly, grouped at his feet, and frequently in a tumult, he beheld the people, attentive, serious, with ears strained, and fingers on lips; and beyond the people, the human race, plunged in thought, seated in circles, and listening. Book V, V"

"From this tribune, incessantly vibrating, gushed forth perpetually a sort of sonorous flood, a mighty oscillation of sentiments and ideas, which, from billow to billow, and from people to people, flowed to the utmost confines of the earth, to set in motion those intelligent waves which are called souls. Book V, V"

"Two great problems hang over the world. War must disappear, and conquest must continue. These two necessities of a growing civilization seemed to exclude each other. How satisfy the one without failing the other? Book V, VII"

"Now it is all over. The great work is accomplished. And the results of the work!...Get all you can, gorge yourselves, grow a fat paunch; it is no longer a question of being a great people, of being a powerful people, of being a free nation, of casting a bright light; France no longer sees its way to that. Book V, IX"

"Now there is no more noise, no more confusion, no more talking, no more parliament, or parliamentarism. The Corps Législatif, the Senate, the Council of State, have all had their mouths sewn up. Book V, IX"

"Be proud, Frenchmen! Lift high your heads, Frenchmen! You are no longer anything, and this man is everything! He holds in his hand your intelligence, as a child holds a bird. Any day he pleases, he can strangle the genius of France. Book V, IX"

"The orator resumes: "And if it should happen some day that a man, having in his hand the five hundred thousand officeholders who constitute the government, and the four hundred thousand soldiers composing the army, if it should happen that this man should tear up the Constitution, should violate every law, break every oath, trample upon every right, commit every crime, do you know what your irremovable magistrates, instructors in the right, and guardians of the law, would do? They would hold their tongues." Book VIII, IV"

"From every agglomeration of men, from every city, from every nation, there inevitably arises a collective force. Place this collective force at the service of liberty, let it rule by universal suffrage, the city becomes a commune, the nation becomes a republic. This collective force is not, of its nature, intelligent. Belonging to all, it belongs to no one; it floats about, so to speak, outside of the people. Conclusion, Part First, II"

"There is... always, in a large population like that of France, a class which is ignorant, which suffers, covets, and struggles, placed between the brutish instinct which impels it to take, and the moral law which invites it to labour. In the grievous and oppressed condition in which it still is, this class, in order to maintain itself in probity and well-doing, requires all the pure and holy light that emanates from the Gospel; it requires that, on the one hand, the spirit of Jesus Christ, and, on the other, the spirit of the French Revolution, should address to it the same manly words, and should never cease to point out to it, as the only lights worthy of the eyes of man, the exalted and mysterious laws of human destiny,—self-denial, devotion, sacrifice, the labour which leads to material well-being, the probity which leads to inward well-being; even with this perennial instruction, at once divine and human, this class, so worthy of sympathy and fraternity, often succumbs. Conclusion, Part First, III"

"On the day when the human conscience shall lose its bearings, on the day when success shall carry the day before that forum, all will be at an end. The last moral gleam will reascend to heaven. Darkness will be in the mind of man. You will have nothing to do but to devour one another, wild beasts that you are! Conclusion, Part First, III"

"With moral degradation goes political degradation. Conclusion, Part First, III"

"They determined, once for all, to make an end of the spirit of freedom and emancipation, and to drive back and repress for ever the upward tendency of mankind. To undo the labour of twenty generations; to kill in the nineteenth century, by strangulation... Luther, Descartes, and Voltaire, religious scrutiny, philosophical scrutiny, universal scrutiny; to crush throughout all Europe this immense vegetation of free thought, here a tender blade, there a sturdy oak; ...to resuscitate all they could of the Inquisition, and to stifle all they could of intelligence; to stultify youth, in other words to brutalize the future;... to say to nations: "Eat and think no more;".... Conclusion, Part Second, I"

"There was a nation among the nations, which was a sort of elder brother in this family of the oppressed, a prophet in the human tribe. This nation took the initiative of the whole human movement. It went on, saying, "Come!" and the rest followed. As a complement to the fraternity of men, in the Gospel, it taught the fraternity of nations. It spoke by the voice of its writers, of its poets, of its philosophers, of its orators, as by a single mouth, and its words flew to the extremities of the earth, to rest, like tongues of fire, upon the brow of all nations. It presided over the communion of intellects. Conclusion, Part Second, I"

"Now it is all over. The French nation is dead. Conclusion, Part Second, I"

"Let us have faith. No, let us not be cast down. To despair is to desert. Let us look to the future. The future,—no one knows what tempests still separate us from port, but the port, the distant and radiant port, is in sight; the future, we repeat, is the republic for all men; let us add, the future is peace with all men. Conclusion, Part Second, II"

"Let us not fall into the vulgar error, which is to curse and to dishonour the age in which we live. However deep the shame of the present, whatever blows we receive from the fluctuation of events, whatever the apparent desertion or the momentary lethargy of mental vigour, none of us... will repudiate the magnificent epoch in which we live, the virile age of mankind. Conclusion, Part Second, II"

"Let us proclaim it aloud, let us proclaim it in our fall and in our defeat, this is the greatest of all ages! and do you know the reason why? because it is the mildest. This age, the immediate issue, the firstborn offspring, of the French Revolution, frees the slave in America, raises from his degradation the pariah in Asia, abolishes the suttee in India, and extinguishes in Europe the last brands of the stake, civilizes Turkey, carries the Gospel into the domain of the Koran, dignifies woman, subordinates the right of the strongest to that of the most just, suppresses pirates, mitigates sentences, makes the galleys healthy, throws the red-hot iron into the sewer, condemns the penalty of death, removes the ball and chain from the leg of the convict, abolishes torture, degrades and brands war, stifles Dukes of Alva and Charles the Ninths, and extracts the claws of tyrants. Conclusion, Part Second, II"

"This age proclaims the sovereignty of the citizen, and the inviolability of life; it crowns the people, and consecrates man. In art, it possesses all varieties of genius,—writers, orators, poets, historians, publicists, philosophers, painters, sculptors, musicians; majesty, grace, power, force, splendour, colour, form, style; it renews its strength in the real and in the ideal, and bears in its hand the two thunderbolts, the true and the beautiful. In science it accomplishes unheard-of miracles; it makes of cotton salt petre, of steam a horse, of the voltaic battery a workman, of the electric fluid a messenger, of the sun a painter; it waters itself with subterranean streams, pending the time when it shall warm itself with the central fire; it opens upon the two infinites those two windows, the telescope upon the infinitely great, the microscope upon the infinitely little, and it finds stars in the first abyss, and insects in the second, which prove to it the existence of God... It annihilates time, it annihilates space, it annihilates suffering; it writes a letter from Paris to London, and has an answer in ten minutes; it cuts off a man's leg, the man sings and smiles. Conclusion, Part Second, II"

"This was the work that the nineteenth century had done among men, and was continuing in glorious, fashion to do,—that century of sterility, that century of domination, that century of decadence, that century of degradation, as it is called by the pedants, the rhetoricians, the imbeciles, and all that filthy brood of bigots, of knaves, and of sharpers, who sanctimoniously slaver gall upon glory, who assert that Pascal was a madman, Voltaire a coxcomb, and Rousseau a brute, and whose triumph it would be to put a fool's-cap upon the human race. Conclusion, Part Second, II"

"O my country! it is at this moment, when I see you bleeding, inanimate, your head hanging, your eyes closed, your mouth open, and no words issuing therefrom, the marks of the whip upon your shoulders, the nails of the executioner's shoes imprinted upon your body, naked and ashamed, and like a thing deprived of life, an object of hatred, of derision, alas! it is at this moment, my country, that the heart of the exile overflows with love and respect for you! Conclusion, Part Second, II"

"Vous avez raison, monsieur, quand vous me dites que le livre les Misérables est écrit pour tous les peuples. Je ne sais s'il sera lu par tous, mais je l'ai écrit pour tous. Il s'adresse à l'Angleterre autant qu'à l'Espagne, à l'Italie autant qu'à la France, à l'Allemagne autant qu'à l'Irlande, aux républiques qui ont des esclaves aussi bien qu'aux empires qui ont des serfs. Les problèmes sociaux dépassent les frontières. Les plaies du genre humain, ces larges plaies qui couvrent le globe, ne s'arrêtent point aux lignes bleues ou rouges tracées sur la mappemonde. Partout où l'homme ignore et désespère, partout où la femme se vend pour du pain, partout où l'enfant souffre faute d'un livre qui l'enseigne et d'un foyer qui le réchauffe, le livre les Misérables frappe à la porte et dit: Ouvrez-moi, je viens pour vous."

"À l'heure, si sombre encore, de la civilisation où nous sommes, le misérable s'appelle L'HOMME; il agonise sous tous les climats, et il gémit dans toutes les langues."

"Du fond de l'ombre où nous sommes et où vous êtes, vous ne voyez pas beaucoup plus distinctement que nous les radieuses et lointaines portes de l'éden. Seulement les prêtres se trompent. Ces portes saintes ne sont pas derrière nous, mais devant nous."

"Ce livre, les Misérables, n'est pas moins que votre miroir que le nôtre. Certains hommes, certaines castes, se révoltent contre ce livre, je le comprends. Les miroirs, ces diseurs de vérité, sont haïs; cela ne les empêche pas d'être utiles. Quant à moi, j'ai écrit pour tous, avec un profond amour pour mon pays, mais sans me préoccuper de la France plus que d'un autre peuple. A mesure que j'avance dans la vie je me simplifie, et je deviens de plus en plus patriote de l'humanité."

"En somme, je fais ce que je peux, je souffre de la souffrance universelle, et je tâche de la soulager, je n'ai que les chétives forces d'un homme, et je crie à tous: aidez-moi."

"Italiens ou français, la misère nous regarde tous. Depuis que l'histoire écrit et que la philosophie médite, la misère est le vêtement du genre humain; le moment serait enfin venu d'arracher cette guenille, et de remplacer, sur les membres nus de l'Homme-Peuple, la loque sinistre du passé par la grande robe pourpre de l'aurore."

"Dieu se manifeste à nous au premier degré à travers la vie de l’univers, et au deuxième degré à travers la pensée de l’homme. La deuxième manifestation n’est pas moins sacrée que la première. La première s’appelle la Nature, la deuxième s’appelle l’Art."

"Homère est un des génies qui résolvent ce beau problème de l’art, le plus beau de tous peut-être, la peinture vraie de l’humanité obtenue par le grandissement de l’homme, c’est-à-dire la génération du réel dans l’idéal."

"Que l'avenir soit un orient au lieu d'être un couchant, c'est la consolation de l'homme."

"La musique...est la vapeur de l’art. Elle est à la poésie ce que la rêverie est à la pensée, ce que le fluide est au liquide, ce que l’océan des nuées est à l’océan des ondes."

"Ce qu’on ne peut dire et ce qu’on ne peut taire, la musique l’exprime."

"They had done him the honor to take him for a madman, but had set him free on discovering that he was only a poet."

"It is very fortunate that kings cannot err. Hence their contradictions never perplex us."

"Mettre tout en équilibre, c'est bien; mettre tout en harmonie, c'est mieux."

"Cimourdain was a pure-minded but gloomy man. He had "the absolute" within him. He had been a priest, which is a solemn thing. Man may have, like the sky, a dark and impenetrable serenity; that something should have caused night to fall in his soul is all that is required. Priesthood had been the cause of night within Cimourdain. Once a priest, always a priest. Whatever causes night in our souls may leave stars. Cimourdain was full of virtues and truth, but they shine out of a dark background."

"Cimourdain was one of those men who have a voice within them, and who listen to it. Such men seem absent-minded; they are not; they are all attention. Cimourdain knew everything and nothing. He knew everything about science, and nothing at all about life. Hence his inflexibility. His eyes were bandaged like Homer's Themis. He had the blind certainty of the arrow, which sees only the mark and flies to it. In a revolution, nothing is more terrible than a straight line. Cimourdain went straight ahead, as sure as fate. Cimourdain believed that, in social geneses, the extreme point is the solid earth; an error peculiar to minds which replace reason with logic."

"He who is a legend in his own time is ruled by that legend. It may begin in absolute innocence, but, to cover up flaws and maintain the myth of Divine Power, one must employ desperate measures."

"I don't mind what Congress does, as long as they don't do it in the streets and frighten the horses."

"Et la marine va, papa, venir à Malte."

"He who opens a school, closes a prison"

"There is nothing more powerful than an idea whose time has come."

"I am reading Les Misérables by Victor Hugo. A book which I remember of old, but I had a great longing to read it again. It is very beautiful, that figure of Monseigneur Myriel or Bienvenu I think sublime....It is good to read such a book again, I think, just to keep some feelings allive. Especially love for humanity, and the faith in, and consciousness of, something higher, in short, quelque chose là-huat."

"Hugo, like a priest, always has his head bowed -- bowed so low that he can see nothing except his own navel."

"In Hugo is maybe where I learned the freedom to be discursive, to trust that there will be readers who can accept long sentences, and long meanings. In the nineteenth century quite ordinary readers could do that."

"Victor Hugo was a madman who thought he was Victor Hugo."

"A glittering humbug."

"("Who is the greatest French poet?") Victor Hugo, alas!"

"Victor Hugo has spoken of the nineteenth century as being woman's era, and among the most noticeable epochs in this era is the uprising of women against the twin evils of slavery and intemperance, which had foisted themselves like leeches upon the civilization of the present age."

"I admire Victor Hugo -- I appreciate his genius, his brilliancy, his romanticism; though he is not one of my literary passions. But Hugo and Goethe and Schiller and all great poets of all great nations are interpreters of eternal things, and my spirit reverently follows them into the regions where Beauty and Truth and Goodness are one."

"For the triumph of the cause of my sex, I hope only that men will be slightly less intolerant and women slightly more supportive of each other. Perhaps, at that point, the prophecy of the greatest poet of our century, Victor Hugo, will be realized: he predicted of woman what William Ewart Gladstone predicted of the factory worker-that the nineteenth century would be the "Century of the Woman.""

"Victor Hugo in alluding to this effort on the part of woman for the redress of the wrongs and grievances under which she had suffered, says, that as the last age was notable for the effort to gain Men’s Rights, so the present generation would aim to create a revolution in public sentiment which should gain the independence of woman."

"The first romantics were seers without even really realizing it: their soul's education began by accident: abandoned trains still smoking, occasionally taking to the tracks. Lamartine was a seer now and again, but strangling on old forms. Hugo, too pigheaded, certainly saw in his most recent works: Les Misérables is really a poem. I've got Les Chatiments with me; Stella gives some sense of Hugo's vision. Too much Belmontet and Lamennais with their Jehovahs and colonnades, massive crumbling edifices."

"I was exposed to Dickens, Dumas, Victor Hugo, de Maupassant, Balzac."

"Hugo, optimism incarnate, the vatic poet, recognised by God as the only worthy interlocutor, the courageous defender of the Communards...this cantor of the poor, the only one who was- and still is- read by the working classes,... this astonishing man: half priest and half anarchist, incontestable sovereign of the century."

"Anyone placed at exactly the same distance between yourself and your enemy will always appear closer to your enemy."

"La Société n'est pas, comme on le croit d'ordinaire, le développement de la Nature, mais bien sa décomposition et sa refonte entière. C'est un second édifice, bâti avec les décombres du premier."

"Public opinion reigns in society because stupidity reigns amongst the stupid."

"Il y a peu d'hommes qui se permettent un usage vigoureux et intrépide de leur raison, et osent l'appliquer à tous les objets dans toute sa force. Le tems est venu où il faut l'appliquer ainsi à tous les objets de la Morale, de la Politique et de la Société, aux rois, aux ministres, aux grands, aux philosophes, aux principes des Sciences, des Beaux-arts, etc., sans quoi, on restera dans la médiocrité."

"Ne tenir dans la main de personne, être homme de son cœur, de ses principes, de ses sentiments, c'est ce que j'ai vu de plus rare."

"L'ambition prend aux petites âmes plus facilement qu'aux grandes, comme le feu prend plus aisément à la paille, aux chaumières qu'aux palais."

"L'esprit n'est souvent au cœur que ce que la bibliothèque d'un château est à la personne du maître."

"Ce que les poètes, les orateurs, même quelques philosophes nous disent sur l'amour de la Gloire, on nous le disait au Collège, pour nous encourager à avoir les prix. Ce que l'on dit aux enfants pour les engager à préférer à une tartelette les louanges de leurs bonnes, c'est ce qu'on répète aux hommes pour leur faire préférer à un intérêt personnel les éloges de leurs contemporains ou de la postérité."

"Celui-là fait plus, pour un hydropique, qui le guérit de la soif, que celui qui lui donne un tonneau de vin. Appliquez cela aux richesses."

"Il y a à parier que toute idée publique, toute convention reçue, est une sottise, car elle a convenu au plus grand nombre."

"Il y a une sorte de plaisir attaché au courage qui se met au-dessus de la fortune. Mépriser l'argent, c'est détrôner un Roi. Il y a du ragoût."

"Il y a un genre d’indulgence pour ses ennemis, qui paraît une sottise plutôt que de la bonté ou de la grandeur d’âme. M. de C… me paraît ridicule par la sienne. Il me paraît ressembler à Arlequin, qui dit : « Tu me donnes un soufflet, eh bien ! je ne suis point encore fâché. » Il faut avoir l’esprit de haïr ses ennemis."

"Men whose only concern is other people's opinion of them are like actors who put on a poor performance to win the applause of people of poor taste; some of them would be capable of good acting in front of a good audience. A decent man plays his part to the best of his ability, regardless of the taste of the gallery."

"Stubbornness equals character roughly as lust equals love."

"Il y a plus de fous que de sages, et dans le sage même, il y a plus de folie que de sagesse."

"Quand on soutient que les gens les moins sensibles sont, à tout prendre, les plus heureux, je me rappelle le proverbe indien : «Il vaut mieux être assis que debout, être couché qu'assis; mais il vaut mieux être mort que tout cela.»"

"Amour, folie aimable; ambition, sottise sérieuse."

"L'intérêt d'argent est la grande épreuve des petits caractères, mais ce n'est encore que la plus petite pour les caractères distingués..."

"Celui qui veut trop faire dépendre son bonheur de sa raison, qui le soumet à l'examen, qui chicane, pour ainsi dire, ses jouissances, et n'admet que des plaisirs délicats, finit par n'en plus avoir. C'est un homme qui, à force de faire carder son matelas, le voit diminuer, et finit par coucher sur la dure."

"M... me disait que j'avais un grand malheur: c'était de ne pas me faire à la toute-puissance des sots. Il avait raison, et j'ai vu qu'en entrant dans le monde, un sot avait de grands avantages, celui de se trouver parmi ses pairs. C'est comme frère Lourdis dans le temple de la Sottise."

"Les gens du monde et de la Cour donnent aux hommes et aux choses une valeur conventionnelle dont ils s'étonnent de se trouver les dupes. Ils ressemblent à des calculateurs, qui, en faisant un compte, donneraient aux chiffres une valeur variable et arbitraire, et qui, ensuite, dans l'addition, leur rendant leur valeur réelle et réglée, seraient tout surpris de ne pas trouver leur compte."

"Il y a des moments où le monde paraît s'apprécier lui-même ce qu'il vaut. J'ai souvent démêlé qu'il estimait ceux qui n'en faisaient aucun cas; et il arrive souvent que c'est une recommandation auprès de lui, que de le mépriser souverainement, pourvu que ce mépris soit vrai, sincère, naïf, sans affectation, sans jactance."

"L’art de la parenthèse est un des grands secrets de l’éloquence dans la Société."

"C'est la plaisanterie qui doit faire justice de tous les travers des hommes et de la Société. C'est par elle qu'on évite de se compromettre. C'est par elle qu'on met tout en place sans sortir de la sienne. C'est elle qui atteste notre supériorité sur les choses et sur les personnes dont nous nous moquons, sans que les personnes puissent s'en offenser, à moins qu'elles ne manquent de gaîté ou de mœurs. La réputation de savoir bien manier cette arme donne à l'homme d'un rang inférieur, dans le monde et dans la meilleure compagnie, cette sorte de considération que les militaires ont pour ceux qui manient supérieurement l'épée. J'ai entendu dire à un homme d'esprit: ôtez à la plaisanterie son empire et je quitte demain la Société. C'est une sorte de duel où il n'y a pas de sang versé, et qui, comme l'autre, rend les hommes plus mesurés et plus polis."

"Peu de personnes peuvent aimer un philosophe. C'est presque un ennemi public qu'un homme qui dans les différentes prétentions des hommes, et dans le mensonge des choses, dit à chaque homme et à chaque chose: « Je ne te prends que pour ce que tu es, je ne t'apprécie que [pour] ce que tu vaux; » et ce n'est pas une petite entreprise de se faire aimer et estimer, avec l'annonce de ce ferme propos."

"Un homme d'esprit prétendait, devant des millionnaires, qu'on pouvait être heureux avec deux mille écus de rente. Ils soutinrent le contraire avec aigreur, et même avec emportement. Au sortir de chez eux, il cherchait la cause de cette aigreur de la part de gens qui avaient de l'amitié pour lui. Il la trouva enfin. C'est que par là, il leur faisait entrevoir qu'il n'était pas dans leur dépendance. Tout homme qui a peu de besoins semble menacer les riches d'être toujours prêt à leur échapper. Les tyrans voient par là qu'ils perdent un esclave. On peut appliquer cette réflexion à toutes les passions en général. L'homme qui a vaincu le penchant à l'amour, montre une indifférence toujours odieuse aux femmes. Elles cessent aussitôt de s'intéresser à lui. C'est peut-être pour cela que personne ne s'intéresse à la fortune d'un philosophe: il n'a pas les passions qui émeuvent la Société. On voit qu'on ne peut presque rien faire pour son bonheur, et on le laisse là."

"La Nature ne m'a point dit: ne sois point pauvre; encore moins: sois riche; mais elle me crie: sois indépendant."

"[Prudence] replaces [strength] by saving the man who has the misfortune of not possessing it from most occasions when it's needed."

"Les nouveaux amis que nous faisons après un certain âge, et par lesquels nous cherchons à remplacer ceux que nous avons perdus, sont à nos anciens amis ce que les yeux de verre, les dents postiches et les jambes de bois sont aux véritables yeux, aux dents naturelles et aux jambes de chair et d'os."

"Dans les naïvetés d'un enfant bien né, il y a quelquefois une philosophie bien aimable."

"Il y a peu de bienfaiteurs qui ne disent comme Satan: Si cadens adoraveris me."

"La pauvreté met le crime au rabais."

"Je n'étudie que ce qui me plaît; je n'occupe mon esprit que des idées qui m'intéressent. Elles seront utiles ou inutiles, soit à moi, soit aux autres. Le tems amènera ou n'amènera pas les circonstances qui me feront faire de mes acquisitions un emploi profitable. Dans tous les cas, j'aurai eu l'avantage inestimable de ne me pas contrarier, et d'avoir obéi à ma pensée et à mon caractère."

"J'ai détruit mes passions, à peu près comme un homme violent tue son cheval, ne pouvant le gouverner."

"La Fortune, pour arriver à moi, passera par les conditions que lui impose mon caractère."

"En renonçant au monde et à la fortune, j'ai trouvé le bonheur, le calme, la santé, même la richesse; et, en dépit du proverbe, je m'aperçois que qui quitte la partie la gagne."

"Ma vie entière est un tissu de contrastes apparents avec mes principes. Je n'aime point les Princes, et je suis attaché à une Princesse et à un Prince. On me connaît des maximes républicaines, et plusieurs de mes amis sont revêtus de décorations monarchiques. J'aime la pauvreté volontaire, et je vis avec des gens riches. Je fuis les honneurs, et quelques-uns sont venus à moi. Les lettres sont presque ma seule consolation, et je ne vois point de beaux esprits, et ne vais point à l'Académie. Ajoutez que je crois les illusions nécessaires à l'homme, et je vis sans illusion; que je crois les passions plus utiles que la raison, et je ne sais plus ce que c'est que les passions, etc."

"L'honnête homme, détrompé de toutes les illusions, est l'homme par excellence. Pour peu qu'il ait d'esprit, sa société est très aimable. Il ne saurait être pédant, ne mettant d'importance à rien. Il est indulgent, parce qu'il se souvient qu'il a eu des illusions, comme ceux qui en sont encore occupés. C'est un effet de son insouciance d'être sûr dans le commerce, de ne se permettre ni redites, ni tracasseries. Si on se les permet à son égard, il les oublie ou les dédaigne. Il doit être plus gai qu'un autre, parce qu'il est constamment en état d'épigramme contre son prochain. Il est dans le vrai et rit des faux pas de ceux qui marchent à tâtons dans le faux. C'est un homme qui, d'un endroit éclairé, voit dans une chambre obscure les gestes ridicules de ceux qui s'y promènent au hasard. Il brise, en riant, les faux poids et les fausses mesures qu'on applique aux hommes et aux choses."

"Les femmes d'un état mitoyen, qui ont l'espérance ou la manie d'être quelque chose dans le monde, n'ont ni le bonheur de la Nature, ni celui de l'opinion. Ce sont les plus malheureuses créatures que j'aie connues."

"Si l'on veut se faire une idée de l'amour-propre des femmes, dans leur jeunesse, qu'on en juge par celui qui leur reste, après qu'elles ont passé l'âge de plaire."

"Il me semble, disait M. de…, à propos des faveurs des femmes, qu'à la vérité, cela se dispute au concours, mais que cela ne se donne ni au sentiment, ni au mérite."

"Une femme d'esprit m'a dit un jour un mot qui pourrait bien être le secret de son sexe: c'est que toute femme, en prenant un amant, tient plus de compte de la manière dont les autres femmes voient cet homme, que de la manière dont elle le voit elle-même."

"Sentir fait penser. On en convient assez aisément; on convient moins que penser fasse sentir; mais cela n'est guère moins vrai."

"On dit communément: la plus belle femme du monde ne peut donner que ce qu'elle a; ce qui est très faux: elle donne précisément ce qu'on croit recevoir, puisqu'en ce genre, c'est l'imagination qui fait le prix de ce qu'on reçoit."

"Le bon goût, le tact et le bon ton, ont plus de rapport que n'affectent de le croire les Gens de Lettres. Le tact, c'est le bon goût appliqué au main- tien et à la conduite; le bon ton, c'est le bon goût appliqué aux discours et à la conversation."

"The perfect man ... is in a well-lit area watching the foolish antics of people stumbling around in the dark. He can demolish with a laugh the false standards and judgments which others apply to people and things."

"A good number of works owe their success to the mediocrity of their authors' ideas, which match the mediocrity of those of the general public."

"Il en est un peu des réputations littéraires, et surtout des réputations de théâtre, comme des fortunes qu'on faisait autrefois dans les Iles. Il suffisait presque autrefois d'y passer, pour parvenir à une grande richesse, mais ces grandes fortunes mêmes ont nui à celles de la génération suivante: les terres épuisées n'ont plus rendu si abondamment."

"On n'est point un homme d'esprit pour avoir beaucoup d'idées, comme on n'est pas un bon général pour avoir beaucoup de soldats."

"On se fâche souvent contre les Gens de Lettres qui se retirent du monde. On veut qu'ils prennent intérêt à la Société dont ils ne tirent presque point d'avantage. On veut les forcer d'assister éternellement aux tirages d'une loterie où ils n'ont point de billet."

"Ce que j'admire dans les anciens philosophes, c'est le désir de conformer leurs mœurs à leurs écrits: c'est ce que l'on remarque dans Platon, Théophraste et plusieurs autres. La Morale pratique était si bien la partie essentielle de leur philosophie, que plusieurs furent mis à la tête des écoles, sans avoir rien écrit; tels que Xénocrate, Polémon, Heusippe, etc. Socrate, sans avoir donné un seul ouvrage et sans avoir étudié aucune autre science que la morale, n'en fut pas moins le premier philosophe de son siècle."

"Ce qu'on sait le mieux, c'est: 1. ce qu'on a deviné; 2. ce qu'on a appris par l'expérience des hommes et des choses; 3. ce qu'on a appris, non dans les livres, mais par les livres, c'est-à-dire par les réflexions qu'ils font faire; 4. ce qu'on a appris dans les livres ou avec des maîtres."

"Les économistes sont des chirurgiens qui … opérant à merveille sur le mort et martyrisant le vif."

"Les ministres ne sont que des gens d'affaires, et ils ne sont si importants que parce que la terre du gentilhomme, leur maître, est très considérable."

"Le public est gouverné comme il raisonne. Son droit est de dire des sottises, comme celui des ministres est d'en faire."

"Il est malheureux pour les hommes, heureux peut-être pour les tyrans, que les pauvres, les malheureux, n'aient pas l'instinct ou la fierté de l'éléphant qui ne se reproduit point dans la servitude."

"La plupart des institutions sociales paraissent avoir pour objet de maintenir l'homme dans une médiocrité d'idées et de sentiments qui le rendent plus propre à gouverner ou à être gouverné."

"Il avait, par grandeur d'âme, fait quelques pas vers la fortune, et par grandeur d'âme il la méprisa."

"M..., vieux célibataire, disait plaisamment que le mariage est un état trop parfait pour l'imperfection de l'homme."

"Il y a une modestie d'un mauvais genre, fondée sur l'ignorance, qui nuit quelquefois à certains caractères supérieurs, qui les retient dans une sorte de médiocrité: ce qui me rappelle le mot que disait à déjeuner à des gens de la Cour un homme d'un mérite reconnu : « Ah! Messieurs, que je regrette le temps que j'ai perdu à apprendre combien je valais mieux que vous! »"

"Il était passionné et se croyait sage; j'étais folle, mais je m'en doutais, et, sous ce point de vue, j'étais plus près que lui de la Sagesse."

"Les sots, les ignorans, les gens malhonnêtes, vont prendre dans les livres des idées, de la raison, des sentimens nobles et élevés, comme une femme riche va chez un marchand d'étoffes s'assortir pour son argent."

"Les vieillards, dans les capitales, sont plus corrompus que les jeunes gens."

"I once read that there's nothing worse for everyone concerned than a reign that's lasted too long. I've also heard that God is eternal."

"Running a house should be left to innkeepers."

"Every day I add to the list of things I refuse to discuss. The wiser the man, the longer the list."

"Someone was talking about the respect we owe the public. “Yes,” said M...., “It's a question of prudence. Nobody has a high opinion of fishwives but who would dare offend them while walking through the fish market.”"

"A devout and naïve Christian was admonishing those who questioned the articles of faith. “A true Christian must never examine the things he's told to believe, gentlemen,” he said. “It's like taking a pill: if you chew it, it's so bitter you'll never get it down.”"

"I asked M.—why he'd turned down the offer of a particular post. “I didn't want a post where the office is more important than the holder of it,” he replied."

"A man begins every stage of his life as a novice."

"A man well-known to be a liar had just told a most improbable story. “Sir, while I believe you,” someone said, “you must admit that it's very wrong of truth not to condescend to be more plausible.”"

"High society is a poor play, a bad, boring opera, made slightly better by its staging, costumes and scenery."

"L'amour, tel qu'il existe dans la société, n'est que l'échange de deux fantaisies et le contact de deux épidermes."

"La plus perdue de toutes les journées est celle où l'on n'a pas ri."

"Quiconque n'a pas de caractère n'est pas un homme, c'est une chose."

"Eminence without merit earns deference without esteem."

"The only thing that stops God sending a second Flood is that the first one was useless."

"We must start human society from scratch; as Francis Bacon said, we must recreate human understanding."

"Most anthologists of poetry or quotations are like those who eat cherries or oysters, first picking the best and ending by eating everything."

"Je m'en vais enfin de ce monde, où il faut que le cœur se brise ou se bronze."

"There are well-dressed foolish ideas just as there are well-dressed fools."

"La pensée console de tout et remédie à tout. Si quelquefois elle vous fait du mal, demandez-lui le remède du mal qu'elle vous a fait, elle vous le donnera."

"There are people who feel the need to be prominent, to rise above their fellow men, at all costs. Their whole concern is to play the charlatan in full view of everyone: on the stage, on the throne or on the gallows, they'll always feel fine as long as they're the centre of attention."

"In the world you have three sorts of friends: your friends who love you, your friends who do not care about you and your friends who hate you."

"Pleasure can be supported by an illusion, but happiness rests upon truth."

"If one only wished to be Sad, this could be horrible for the rest of civilisation; but we wish to be happier than other people, and this is always difficult, for we believe others to be happier than they are."

"In a free nation, it matters not whether individuals reason well or ill; it is sufficient that they do reason. Truth arises from the collision and from hence springs liberty, which is a security from the effects of reasoning."

"The laws of Rome had wisely divided public power among a large number of magistracies, which supported, checked and tempered each other. Since they all had only limited power, every citizen was qualified for them, and the people — seeing many persons pass before them one after the other — did not grow accustomed to any in particular. But in these times the system of the republic changed. Through the people the most powerful men gave themselves extraordinary commissions — which destroyed the authority of the people and magistrates, and placed all great matters in the hands of one man, or a few."

"Il n’y a point de plus cruelle tyrannie que celle que l’on exerce à l’ombre des lois et avec les couleurs de la justice, lorsqu’on va, pour ainsi dire, noyer des malheureux sur la planche même sur laquelle ils s’étaient sauvés."

"Not to be loved is a misfortune, but it is an insult to be loved no longer."

"[The Ottoman Empire] whose sick body was not supported by a mild and regular diet, but by a powerful treatment, which continually exhausted it."

"[The Pope] will make the king believe that three are only one, that the bread he eats is not bread...and a thousand other things of the same kind."

"I can assure you that no kingdom has ever had as many civil wars as the kingdom of Christ."

"Do you think that God will punish them for not practicing a religion which he did not reveal to them?"

"A man should be mourned at his birth, not at his death."

"In France there are three kinds of professions: the church, the sword, and the long robe. Each hath a sovereign contempt for the other two. For example, a man who ought to be despised only for being a fool is often so because he is a lawyer."

"People here argue about religion interminably, but it appears that they are competing at the same time to see who can be the least devout."

"Oh, how empty is praise when it reflects back to its origin!"

"Christians are beginning to lose the spirit of intolerance which animated them: experience has shown the error of the expulsion of the Jews from Spain, and of the persecution of those Christians in France whose belief differed a little from that of the king. They have realized that zeal for the advancement of religion is different from a due attachment to it; and that in order to love it and fulfill its behests, it is not necessary to hate and persecute those who are opposed to it."

"History is full of religious wars; but, we must take care to observe, it was not the multiplicity of religions that produced these wars, it was the intolerating spirit which animated that one which thought she had the power of governing."

"And yet there is nothing so badly imagined: nature seems to have provided, that the follies of men should be transient, but they by writing books render them permanent. A fool ought to content himself with having wearied those who lived with him: but he is for tormenting future generations; he is desirous that his folly should triumph over oblivion, which he ought to have enjoyed as well as his grave; he is desirous that posterity should be informed that he lived, and that it should be known for ever that he was a fool."

"Of all kind of authors there are none I despise more than compilers, who search every where for shreds of other men's works, which they join to their own, like so many pieces of green turf in a garden: they are not at all superior to compositors in a printing house, who range the types, which, collected together, make a book, towards which they contribute nothing but the labours of the hand. I would have original writers respected, and it seems to me a kind of profanation to take those pieces from the sanctuary in which they reside, and to expose them to a contempt they do not deserve. When a man hath nothing new to say, why does not he hold his tongue? What business have we with this double employment?"

"I write to thee on this subject, [friend], because I am angry at a book which I have just left, which is so large, that it seems to contain universal science, but it hath almost split my head, without teaching me anything."

"Life was given to me as a favor, so I may abandon it when it is one no longer."

"I acknowledge that history is full of religious wars: but we must distinguish; it is not the multiplicity of religions which has produced wars; it is the intolerant spirit animating that which believed itself in the ascendant."

"There are only two cases in which war is just: first, in order to resist the aggression of an enemy, and second, in order to help an ally who has been attacked."

"There is only one thing that can form a bond between men, and that is gratitude...we cannot give someone else greater power over us than we have ourselves."

"I have read descriptions of Paradise that would make any sensible person stop wanting to go there."

"La raillerie est un discours en faveur de son esprit contre son bon naturel."

"Le succès de la plupart des choses dépend de savoir combien il faut de temps pour réussir."

"J'ai toujours vu que, pour réussir dans le monde, il fallait avoir l'air fou et être sage."

"Horace et Aristote nous ont déjà parlé des vertus de leurs pères, et des vices de leur temps, et les auteurs de siècle en siècle nous en ont parlé de même. S'ils avaient dit vrai, les hommes seraient à présent des ours."

"Si je savais une chose utile à ma nation qui fût rui­neuse à une autre, je ne la pro­po­se­rais pas à mon prince, parce que je suis homme avant d’être Français, parce que je suis néces­sai­re­ment homme, et que je ne suis Français que par hasard"

"You have to study a great deal to know a little."

"One must give one power a ballast, so to speak, to put it in a position to resist another."

"Democratic and aristocratic states are not in their own nature free. Political liberty is to be found only in moderate governments; and even in these it is not always found. It is there only when there is no abuse of power. But constant experience shows us that every man who has power is inclined to abuse it; he goes until he finds limits. Is it not strange, though true, to say that virtue itself has need of limits?. To prevent this abuse, it is necessary that, by the arrangement of things, power shall stop power. A government may be so constituted, as no man shall be compelled to do things to which the law does not oblige him, nor forced to abstain from things which the law permits."

"In every government there are three sorts of power: the legislative; the executive in respect to things dependent on the law of nations; and the executive in regard to matters that depend on the civil law. By virtue of the first, the prince or magistrate enacts temporary or perpetual laws, and amends or abrogates those that have been already enacted. By the second, he makes peace or war, sends or receives embassies, establishes the public security, and provides against invasions. By the third, he punishes criminals, or determines the disputes that arise between individuals. The latter we shall call the judiciary power, and the other, simply, the executive power of the state. When the legislative and executive powers are united in the same person, or in the same body of magistrates, there can be no liberty; because apprehensions may arise, lest the same monarch or senate should enact tyrannical laws, to execute them in a tyrannical manner. Again, there is no liberty if the judiciary power be not separated from the legislative and executive. Were it joined with the legislative, the life and liberty of the subject would be exposed to arbitrary control; for the judge would be then the legislator. Were it joined to the executive power, the judge might behave with violence and oppression. There would be an end of every thing, were the same man, or the same body, whether of the nobles or of the people, to exercise those three powers, that of enacting laws, that of executing the public resolutions, and of trying the causes of individuals. The executive power ought to be in the hands of a monarch, because this branch of government, having need of dispatch, is better administered by one than by many: on the other hand, whatever depends on the legislative power, is oftentimes better regulated by many than by a single person. But, if there were no monarch, and the executive power should be committed to a certain number of persons, selected from the legislative body, there would be an end of liberty, by reason the two powers would be united; as the same persons would sometimes possess, and would be always able to possess, a share in both."

"It is a paralogism to say, that the good of the individual should give way to that of the public; this can never take place, except when the government of the community, or, in other words, the liberty of the subject is concerned; this does not affect such cases as relate to private property, because the public good consists in everyone's having his property, which was given him by the civil laws, invariably preserved."

"Useless laws weaken the necessary laws."

"[The Spirit of the Laws] became the nobleman's Bible all over Europe."

"You say, my dear sir, that they read Montesquieu — I believe not. If they do, they do not understand him. He is often obscure, sometimes misled by system; but, on the whole, a learned, and ingenious writer, and sometimes a most profound thinker. Sure it is, that they have not followed him in any one thing they have done. Had he lived at this time, he would certainly be among the fugitives from France."

"Place...before your eyes, such a man as Montesquieu. Think of a genius not born in every country, or every time; a man gifted by nature with a penetrating aquiline eye; with a judgment prepared with the most extensive erudition; with an herculean robustness of mind, and nerves not to be broken with labour; a man who could spend twenty years in one pursuit."

"When I recollect what the President Montesquieu has written, I am at a loss to tell, why I should treat of human affairs: But I too am instigated by my reflections, and my sentiments; and I may utter them more to the comprehension of ordinary capacities, because I am more on the level of ordinary men. If it be necessary to pave the way for what follows on the general history of nations, by giving some account of the heads under which various forms of government may be conveniently ranged, the reader should perhaps be referred to what has been already delivered on the subject by this profound politician and amiable moralist. In his writings will be found, not only the original of what I am now, for the sake of order, to copy from him, but likewise probably the source of many observations, which, in different places, I may, under the belief of invention, have repeated, without quoting their author."

"He had been a great reader, and had commonplaced every thing he read. At length he wished to undertake some work into which he could bring his whole commonplace book in a digested form. He fixed on the subject of his Spirit of Laws, and wrote the book. He consulted his friend Helvetius about publishing it, who strongly dissuaded it. He published it, however, and the world did not confirm Helvetius' opinion. Still, every man who reflects as he reads, has considered it as a book of paradoxes; having, indeed, much of truth and sound principle, but abounding also with inconsistencies, apocryphal facts and false inferences."

"In recent times it has been held by many economists that the rate of current saving determined the supply of free capital, that the rate of current investment governed the demand for it, and that the rate of interest was, so to speak, the equilibrating price-factor determined by the point of intersection of the supply curve of savings and the demand curve of investment. But if aggregate saving is necessarily and in all circumstances exactly equal to aggregate investment, it is evident that this explanation collapses. We have to search elsewhere for the solution. I find it in the idea that it is the function of the rate of interest to preserve equilibrium, not between the demand and the supply of new capital goods, but between the demand and the supply of money, that is to say between the demand for liquidity and the means of satisfying this demand. I am here returning to the doctrine of the older, pre-nineteenth century economists. Montesquieu, for example, saw this truth with considerable clarity,— Montesquieu who was the real French equivalent of Adam Smith, the greatest of your economists, head and shoulders above the physiocrats in penetration, clear-headedness and good sense (which are the qualities an economist should have). But I must leave it to the text of this book to show how in detail all this works out."

"Montesquieu, of course, is like a great searchlight overtopping all of them from Aristotle."

"The British constitution was to Montesquieu, what Homer has been to the didactic writers on epic poetry. As the latter have considered the work of the immortal bard, as the perfect model from which the principles and rules of the epic art were to be drawn, and by which all similar works were to be judged; so this great political critic appears to have viewed the constitution of England as the standard, or to use his own expression, as the mirror of political liberty; and to have delivered in the form of elementary truths, the several characteristic principles of that particular system."

"Montesquieu has resolved the great operative principles of government into fear, honor, and virtue, applying the first to pure despotisms, the second to regular monarchies, and the third to republics. The portion of truth blended with the ingenuity of this system, sufficiently justifies the admiration bestowed on its author. Its accuracy however can never be defended against the criticisms which it has encountered. Montesquieu was in politics not a Newton or a Locke, who established immortal systems, the one in matter, the other in mind. He was in his particular science what Bacon was in universal science: He lifted the veil from the venerable errors which enslaved opinion, and pointed the way to those luminous truths of which he had but a glimpse himself."

"The great Montesquieu pointed out the road. He was the Lord Bacon in this branch of philosophy. Dr. Smith is the Newton."

"Montesquiou's Espirit des loix; which I think the best book that was ever written—at least I never learned half as much from all I ever read. There is as much wit in it as there is practical knowledge."

"Let's go dance under the elms: Step lively, young lassies. Let's go dance under the elms: Gallants, take up your pipes."

"All that time is lost which might be better employed."

"L'accent est l'âme du discours."

"An honest man nearly always thinks justly."

"A country cannot subsist well without liberty, nor liberty without virtue."

"Days of absence, sad and dreary, Clothed in sorrow's dark array,— Days of absence, I am weary: She I love is far away."

"Chère amie, ne savez-vous pas que la vertu est un état de guerre, et que, pour y vivre, on a toujours quelque combat à rendre contre soi?"

"I shall need only myself to be happy."

"The supreme enjoyment is in satisfaction with oneself ; it is in order to deserve this satisfaction that we are placed on earth and endowed with freedom."

"What good would it be to possess the whole universe if one were its only survivor?"

"L'offenseur ne pardonne jamais."

"Two conflicting types of educational systems spring from these conflicting aims. One is public and common to many, the other private and domestic. If you wish to know what is meant by public education, read Plato's Republic. Those who merely judge books by their titles take this for a treatise on politics, but it is the finest treatise on education ever written. In popular estimation the Platonic Institute stands for all that is fanciful and unreal. For my own part I should have thought the system of Lycurgus far more impracticable had he merely committed it to writing. Plato only sought to purge man's heart; Lycurgus turned it from its natural course. The public institute does not and cannot exist, for there is neither country nor patriot. The very words should be struck out of our language. The reason does not concern us at present, so that though I know it I refrain from stating it."

"Let us not forget what befits our present state in the pursuit of vain fancies. Mankind has its place in the sequence of things; childhood has its place in the sequence of human life; the man must be treated as a man and the child as a child. Give each his place, and keep him there. Control human passions according to man's nature; that is all we can do for his welfare. The rest depends on external forces, which are beyond our control."

"There is only one man who gets his own way—he who can get it single-handed; therefore freedom, not power, is the greatest good. That man is truly free who desires what he is able to perform, and does what he desires. This is my fundamental maxim. Apply it to childhood, and all the rules of education spring from it. Society has enfeebled man, not merely by robbing him of the right to his own strength, but still more by making his strength insufficient for his needs. This is why his desires increase in proportion to his weakness; and this is why the child is weaker than the man. If a man is strong and a child is weak it is not because the strength of the one is absolutely greater than the strength of the other, but because the one can naturally provide for himself and the other cannot. Thus the man will have more desires and the child more caprices, a word which means, I take it, desires which are not true needs, desires which can only be satisfied with the help of others."

"Our island is this earth; and the most striking object we behold is the sun. As soon as we pass beyond our immediate surroundings, one or both of these must meet our eye. Thus the philosophy of most savage races is mainly directed to imaginary divisions of the earth or to the divinity of the sun."

"As a general rule—never substitute the symbol for the thing signified, unless it is impossible to show the thing itself; for the child's attention is so taken up with the symbol that he will forget what it signifies."

"As soon as we have contrived to give our pupil an idea of the word "Useful," we have got an additional means of controlling him, for this word makes a great impression on him, provided that its meaning for him is a meaning relative to his own age, and provided he clearly sees its relation to his own well-being. This word makes no impression on your scholars because you have taken no pains to give it a meaning they can understand, and because other people always undertake to supply their needs so that they never require to think for themselves, and do not know what utility is. "What is the use of that?""

"At first our pupil had merely sensations, now he has ideas; he could only feel, now he reasons. For from the comparison of many successive or simultaneous sensations and the judgment arrived at with regard to them, there springs a sort of mixed or complex sensation which I call an idea. The way in which ideas are formed gives a character to the human mind. The mind which derives its ideas from real relations is thorough; the mind which relies on apparent relations is superficial. He who sees relations as they are has an exact mind; he who fails to estimate them aright has an inaccurate mind; he who concocts imaginary relations, which have no real existence, is a madman; he who does not perceive any relation at all is an imbecile. Clever men are distinguished from others by their greater or less aptitude for the comparison of ideas and the discovery of relations between them. Simple ideas consist merely of sensations compared one with another. Simple sensations involve judgments, as do the complex sensations which I call simple ideas. In the sensation the judgment is purely passive; it affirms that I feel what I feel. In the percept or idea the judgment is active; it connects, compares, it discriminates between relations not perceived by the senses. That is the whole difference; but it is a great difference. Nature never deceives us; we deceive ourselves."

"The origin of our passions, the root and spring of all the rest, the only one which is born with man, which never leaves him as long as he lives, is self-love; this passion is primitive, instinctive, it precedes all the rest, which are in a sense only modifications of it. In this sense, if you like, they are all natural. But most of these modifications are the result of external influences, without which they would never occur, and such modifications, far from being advantageous to us, are harmful. They change the original purpose and work against its end; then it is that man finds himself outside nature and at strife with himself."

"Complete ignorance with regard to certain matters is perhaps the best thing for children; but let them learn very early what it is impossible to conceal from them permanently. Either their curiosity must never be aroused, or it must be satisfied before the age when it becomes a source of danger. Your conduct towards your pupil in this respect depends greatly on his individual circumstances, the society in which he moves, the position in which he may find himself, etc. Nothing must be left to chance; and if you are not sure of keeping him in ignorance of the difference between the sexes till he is sixteen, take care you teach him before he is ten."

"As a man's conduct is controlled by public fact, so is her religion ruled by authority. The daughter should follow her mother's religion, the wife her husband's. Were that religion false, the docility which leads mother and daughter to submit to nature's laws would blot out the sin of error in the sight of Goddess. Unable to judge for themselves they should accept the judgment of father and husband as that of the church. While men unaided cannot deduce the rules of their faith, neither can they assign limits to that faith by the evidence of reason; they allow themselves to be driven hither and thither by all sorts of external influences, they are ever above or below the truth. Extreme in everything, they are either altogether reckless or altogether pious; you never find them able to combine virtue and piety. Their natural exaggeration is not wholly to blame; the ill-regulated control exercised over them by men is partly responsible. Loose morals bring religion into contempt; the terrors of remorse make it a tyrant; this is why women have always too much or too little religion. As a woman's religion is controlled by authority it is more important to show her plainly what to believe than to explain the reasons for belief; for faith attached to ideas half-understood is the main source of fanaticism, and faith demanded on behalf of what is absurd leads to madness or unbelief. Whether our catechisms tend to produce impiety rather than fanaticism I cannot say, but I do know that they lead to one or other. In the first place, when you teach religion to little girls never make it gloomy or tiresome, never make it a task or a duty, and therefore never give them anything to learn by heart, not even their prayers. Be content to say your own prayers regularly in their presence, but do not compel them to join you. Let their prayers be short, as Christ himself has taught us. Let them always be said with becoming reverence and respect; remember that if we ask the Almighty to give heed to our words, we should at least give heed to what we mean to say."

"When you reached the age of reason, I secured you from the influence of human prejudice; when your heart awoke I preserved you from the sway of passion. Had I been able to prolong this inner tranquillity till your life's end, my work would have been secure, and you would have been as happy as man can be; but, my dear Emile, in vain did I dip you in the waters of Styx, I could not make you everywhere invulnerable; a fresh enemy has appeared, whom you have not yet learnt to conquer, and from whom I cannot save you. That enemy is yourself. Nature and fortune had left you free. You could face poverty, you could bear bodily pain; the sufferings of the heart were unknown to you; you were then dependent on nothing but your position as a human being; now you depend on all the ties you have formed for yourself; you have learnt to desire, and you are now the slave of your desires. Without any change in yourself, without any insult, any injury to yourself, what sorrows may attack your soul, what pains may you suffer without sickness, how many deaths may you die and yet live! A lie, an error, a suspicion, may plunge you in despair."

"It is a mistake to classify the passions as lawful and unlawful, so as to yield to the one and refuse the other. All alike are good if we are their masters; all alike are bad if we abandon ourselves to them. Nature forbids us to extend our relations beyond the limits of our strength; reason forbids us to want what we cannot get, conscience forbids us, not to be tempted, but to yield to temptation. To feel or not to feel a passion is beyond our control, but we can control ourselves. Every sentiment under our own control is lawful; those which control us are criminal. A man is not guilty if he loves his neighbour's wife, provided he keeps this unhappy passion under the control of the law of duty; he is guilty if he loves his own wife so greatly as to sacrifice everything to that love."

"I have entered on an enterprise which is without precedent, and will have no imitator. I propose to show my fellows a man as nature made him, and this man shall be myself."

"I know my heart, and have studied mankind; I am not made like any one I have been acquainted with, perhaps like no one in existence; if not better, I at least claim originality, and whether Nature did wisely in breaking the mould with which she formed me, can only be determined after having read this work."

"Whenever the last trumpet shall sound, I will present myself before the sovereign judge with this book in my hand, and loudly proclaim, thus have I acted; these were my thoughts; such was I. With equal freedom and veracity have I related what was laudable or wicked, I have concealed no crimes, added no virtues; and if I have sometimes introduced superfluous ornament, it was merely to occupy a void occasioned by defect of memory: I may have supposed that certain, which I only knew to be probable, but have never asserted as truth, a conscious falsehood. Such as I was, I have declared myself; sometimes vile and despicable, at others, virtuous, generous and sublime; even as thou hast read my inmost soul: Power eternal! assemble round thy throne an innumerable throng of my fellow-mortals, let them listen to my confessions, let them blush at my depravity, let them tremble at my sufferings; let each in his turn expose with equal sincerity the failings, the wanderings of his heart, and, if he dare, aver, I was better than that man."

"J'adore la liberté; j'abhorre la gêne, la peine, l'assujettissement. Tant que dure l'argent que j'ai dans ma bourse, il assure mon indépendance; il me dispense de m'intriguer pour en trouver d'autre, nécessité que j'eus toujours en horreur; mais de peur de le voir finir, je le choie. L'argent qu'on possède est l'instrument de la liberté; celui qu'on pourchasse est celui de la servitude."

"Le remords s'endort durant un destin prospère et s'aigrit dans l'adversité."

"It is too difficult to think nobly when one thinks only of earning a living."

"Hatred, as well as love, renders its votaries credulous."

"I remembered the way out suggested by a great princess when told that the peasants had no bread: "Well, let them eat cake"."

"A kind of music far superior, in my opinion, to that of operas, and which in all Italy has not its equal, nor perhaps in the whole world, is that of the 'scuole'. The 'scuole' are houses of charity, established for the education of young girls without fortune, to whom the republic afterwards gives a portion either in marriage or for the cloister. Amongst talents cultivated in these young girls, music is in the first rank. Every Sunday at the church of each of the four 'scuole', during vespers, motettos or anthems with full choruses, accompanied by a great orchestra, and composed and directed by the best masters in Italy, are sung in the galleries by girls only; not one of whom is more than twenty years of age. I have not an idea of anything so voluptuous and affecting as this music; the richness of the art, the exquisite taste of the vocal part, the excellence of the voices, the justness of the execution, everything in these delightful concerts concurs to produce an impression which certainly is not the mode, but from which I am of opinion no heart is secure. Carrio and I never failed being present at these vespers of the 'Mendicanti', and we were not alone. The church was always full of the lovers of the art, and even the actors of the opera came there to form their tastes after these excellent models. What vexed me was the iron grate, which suffered nothing to escape but sounds, and concealed from me the angels of which they were worthy. I talked of nothing else. One day I spoke of it at Le Blond's; "If you are so desirous," said he, "to see those little girls, it will be an easy matter to satisfy your wishes. I am one of the administrators of the house, I will give you a collation [light meal] with them." I did not let him rest until he had fulfilled his promise. In entering the saloon, which contained these beauties I so much sighed to see, I felt a trembling of love which I had never before experienced. M. le Blond presented to me one after the other, these celebrated female singers, of whom the names and voices were all with which I was acquainted. Come, Sophia, — she was horrid. Come, Cattina, — she had but one eye. Come, Bettina, — the small-pox had entirely disfigured her. Scarcely one of them was without some striking defect. Le Blond laughed at my surprise; however, two or three of them appeared tolerable; these never sung but in the choruses; I was almost in despair. During the collation we endeavored to excite them, and they soon became enlivened; ugliness does not exclude the graces, and I found they possessed them. I said to myself, they cannot sing in this manner without intelligence and sensibility, they must have both; in fine, my manner of seeing them changed to such a degree that I left the house almost in love with each of these ugly faces. I had scarcely courage enough to return to vespers. But after having seen the girls, the danger was lessened. I still found their singing delightful; and their voices so much embellished their persons that, in spite of my eyes, I obstinately continued to think them beautiful."

"The thirst after happiness is never extinguished in the heart of man."

"He thinks like a philosopher, but governs like a king."

"What I had to say was so clear and I felt it so deeply that I am amazed by the tediousness, repetitiousness, verbiage, and disorder of this writing. What would have made it lively and vehement coming from another's pen is precisely what has made it dull and slack coming from mine. The subject was myself, and I no longer found on my own interest that zeal and vigor of courage which can exalt a generous soul only for another person's cause."

"There as here, passions are the motive of all action, but they are livelier, more ardent, or merely simpler and purer, thereby assuming a totally different character. All the first movements of nature are good and right."

"Beings who are so uniquely constituted must necessarily express themselves in other ways than ordinary men. It is impossible that with souls so differently modified, they should not carry over into the expression of their feelings and ideas the stamp of those modifications."

"As for the Soothsayer, although I am certain no one feels the true beauties of that work better than I, I am far from finding these beauties in the same places as the infatuated public does. They are not the products of study and knowledge, but rather are inspired by taste and sensitivity."

"I want you to read the true system of the heart, drafted by a decent man and published under another name. I do not want you to be biased against good and useful books merely because a man unworthy of reading them has the audacity to call himself the Author."

"Through the fortunate effect of my frankness, I had the rarest and surest opportunity to know a man well, which is to study him at leisure in his private life and living, so to speak, with himself. For he share himself without reservation and made me feel as much at home in his house as in mine. I had almost no other abode than his own."

"Much more naturally than you do: because flight is a much more natural consequence of fear than of hate. He doesn't flee men because he hates them, but because he is afraid of them. He doesn't flee them in order to harm them, but to try o escape the harm they wish to do to him. They, on the contrary, don't seek him through friendship, but through hate. They seek him and he flees from them just as in the wilderness of Africa, where there are few men and many tigers, the men flee the tigers, the men flee the tigers, and the tigers seek the men."

"Let's not be dazzled by the sententious glitter with which error and lying often cover themselves. Society is not created by the crowd, and bodies come together in vain when hearts reject each other. The truly sociable man is more difficult in his relationships than others; those which consist only in false appearances cannot suit him. He prefers to live far from wicked men without thinking about them, than to see them and hate them. He prefers to flee his enemy rather than seek him out to harm him. A person who knows no other society than that of the heart will not seek his society in your circles. That is How J.J. must have thought and behaved before the conspiracy of which he is the object."

"It is unfortunate for J.J that Rousseau cannot say everything he knows about him."

"Sensitivity is the principle of all action. A being, albeit animated, who would feel nothing, would never act, for what would its motive for acting be? God himself is sensitive since he acts. All men are therefore sensitive, and perhaps to the same degree, but not in the same manner. There is a purely passive physical and organic sensitivity which seems to have as its end only the preservation of our bodies and of our species through the direction of pleasure and pain. There is another sensitivity that I call active and moral which is nothing other than the faculty of attaching our affections to beings who are foreign to us. This type, about which study of nerve pairs teaches nothing, seems to offer a fairly clear analogy for souls to the magnetic faculty of bodies. Its strength is in proportion to the relationships we feel between ourselves and other beings, and depending on the nature of these relationships it sometimes acts positively by attraction, sometimes negatively by repulsion, like the poles of a magnet. The positive or attracting action is the simple work of nature, which seeks to extend and reinforce the feeling of our being; the negative or repelling action, which compresses and diminishes the being of another, is a combination produced by reflection. From the former arise all the loving and gentle passions, and from the latter all the hateful and cruel passions."

"He neither seeks nor avoids talking about his enemies. When he does speak of them, it is with pride without disdain, humor without rancor, reproach without bitterness, frankness without spite. And in the same way, he speaks of his rivals for glory only with deserved praises that conceal no hidden venom, which can certainly not be said of the praise they sometimes give him. But what I find in him that is most rare in an Author and and even in a sensitive man is the most perfect tolerance in matters of feelings and opinions, and the putting aside of all partisan spirit, even in his own favor; wanting freely to state his opinion and his reasons when the issue demands it, and even doing so with passion when his heart is agitated; but not blaming people for not adopting what he feels any more than he puts up with anyone's wish to deprive him of his feeling; and giving everyone the same freedom of thought as he insists on having for himself. I hear everyone talk about tolerance, but he is the only truly tolerant person I have known."

"J.J. did not always flee from men, but he has always loved solitude. He enjoyed himself with the friends he velieved he had, but he enjoyed himself still more alone. He valued their society, but he sometimes needed to withdraw, and he would perhaps have preferred to live always alone than always with them."

"Oh providence! Oh nature! Treasure of the poor, resource of the unfortunate. The person who feels, knows your holy laws and trusts them, the person whose heart is at peace and whose body does not suffer, thanks to you is not entirely prey to adversity."

"Visions are a feeble resource, you will say, against great adversity! Oh Sir, these visions may possibly have more reality than all those apparent goods about which men make so much ado, for they never bring a true feeling of happiness to the soul, and those who possess them are equally forced to project themselves into the future for want of finding enjoyments that satisfy them, in the present."

"Rousseau, the most powerful political writer that ever lived."

"...whatever his ambiguities of his legacy in respect of totalitarianism, there is no doubt that Rousseau is the key figure in the development of democratic thought...it was Rousseau who developed the concept of sovereignty of the people, and he was the first to insist upon the fitness and right of the ordinary people to participate in the political system as full citizens."

"Binary distinctions are not necessarily motivated by a desire to dominate. David Spurr (1993: 103) discusses the ways in which Rousseau, in the Essay on the Origin of Languages, attempts to validate the ‘life and warmth’ of Oriental languages such as Arabic and Persian. But in employing the ‘logic and precision’ of Western writing to do so, Rousseau effectively negates these languages because they become characterized by a primitive lack of rational order and culture. Although setting out to applaud such languages, he succeeds in confirming the binary between European science, understanding, industry and writing on the one hand, and Oriental primitivism and irrationality on the other."

"Both emotional nationalism and emotional internationalism go back to Rousseau, but in his final emphasis he is an emotional nationalist; and that is because he saw that patriotic 'virtue' is a more potent intoxicant than the love of humanity. The demonstration came in the French Revolution which began as a great international movement and ended in imperialism and Napoleon Bonaparte."

"The average age at which a man marries is thirty years; the average age at which his passions, his most violent desires for genesial delight are developed, is twenty years. Now during the ten fairest years of his life, during the green season in which his beauty, his youth and his wit make him more dangerous to husbands than at any other epoch of his life, his finds himself without any means of satisfying legitimately that irresistible craving for love which burns in his whole nature. During this time, representing the sixth part of human life, we are obliged to admit that the sixth part or less of our total male population and the sixth part which is the most vigorous is placed in a position which is perpetually exhausting for them, and dangerous for society. “Why don’t they get married?” cries a religious woman. But what father of good sense would wish his son to be married at twenty years of age? Is not the danger of these precocious unions apparent at all? It would seem as if marriage was a state very much at variance with natural habitude, seeing that it requires a special ripeness of judgment in those who conform to it. All the world knows what Rousseau said: “There must always be a period of libertinage in life either in one state or another. It is an evil leaven which sooner or later ferments.” Now what mother of a family is there who would expose her daughter to the risk of this fermentation when it has not yet taken place?"

"Rousseau's unforgivable crime was his rejection of the graces and luxuries of civilized existence. Voltaire had sung “The superfluous, that most necessary thing." For the high bourgeois standard of living Rousseau would substitute the middling peasant's. It was the country versus the city – an exasperating idea for them, as was the amazing fact that every new work of Rousseau's was a huge success, whether the subject was politics, theater, education, religion, or a novel about love."

"...As with any truly great writer, it is foolish to judge Rousseau by the instances where people tried to follow his advice literally, still less by the harmful things done in his name (by which standard Jesus Christ does not exactly come off unblemished.) Rousseau's influence on modern culture has been far too vast and multifaceted to squeeze into reductive categories of “positive” and “negative” and even his most misguided prescriptions often came accompanied by profound and poetic insights."

"Hence Rousseau's novelistic works, Emile, La Nouvelle Héloïse, and Confessions―each of which is much longer than his primary political treatise, the two Discourses and the Social Contract, put together―constitute an attempt to establish what was missing in earlier democratic thinkers, a democratic art. He does for democracy what Socrates did for aristocracy in the Republic."

"For Rousseau, man's nature is essentially good, but he was corrupted by various “advances” in human civilization (especially the institution of private property). Although man's natural “innocence” has been lost, Rousseau thought that it could be replaced by a new form of moral goodness through the establishment of new political institutions. When we compare this to St. Augustine, we can see what a departure this is from the mainstream of Pauline Christianity. Augustine held that man is inescapably sinful and concludes that, as such, the City of God cannot be achieved on earth. Rousseau's major contribution to the foundation of socialist thought is in his rejection of human sinfulness and his commitment to human improvement through institutional change. With this foundational belief, he set the stage for perfectionist political doctrines that moved focus from “the next world” of Christianity by arguing that this world can be transformed into “heaven on earth.”"

"The assembly [in revolutionary France] recommends to its youth a study of the bold experimenters in morality. Everybody knows that there is a great dispute amongst their leaders, which of them is the best resemblance of Rousseau. In truth, they all resemble him. His blood they transfuse into their minds and into their manners. Him they study; him they meditate; him they turn over in all the time they can spare from the laborious mischief of the day, or the debauches of the night. Rousseau is their canon of holy writ; in his life he is their canon of Polycletus; he is their standard figure of perfection. To this man and this writer, as a pattern to authors and to Frenchmen, the foundries of Paris are now running for statues, with the kettles of their poor and the bells of their churches. If an author had written like a great genius on geometry, though his practical and speculative morals were vicious in the extreme, it might appear, that in voting the statue, they honoured only the geometrician. But Rousseau is a moralist, or he is nothing. It is impossible, therefore, putting the circumstances together, to mistake their design in choosing the author with whom they have begun to recommend a course of studies."

"We have had the great professor and founder of the philosophy of vanity in England. As I had good opportunities of knowing his proceedings almost from day to day, he left no doubt in my mind, that he entertained no principle either to influence his heart, or to guide his understanding, but vanity. With this vice he was possessed to a degree little short of madness. It is from the same deranged eccentric vanity, that this, the insane Socrates of the National Assembly, was impelled to publish a mad Confession of his mad faults, and to attempt a new sort of glory, from bringing hardily to light the obscure and vulgar vices which we know may sometimes be blended with eminent talents."

"It is that new-invented virtue which your masters canonize, that led their moral hero constantly to exhaust the stores of his powerful rhetoric in the expression of universal benevolence; whilst his heart was incapable of harbouring one spark of common parental affection. Benevolence to the whole species, and want of feeling for every individual with whom the professors come in contact, form the character of the new philosophy. Setting up for an unsocial independence, this their hero of vanity refuses the just price of common labour, as well as the tribute which opulence owes to genius, and which, when paid, honours the giver and the receiver; and then he pleads his beggary as an excuse for his crimes. He melts with tenderness for those only who touch him by the remotest relation, and then, without one natural pang, casts away, as a sort of offal and excrement, the spawn of his disgustful amours, and sends his children to the hospital of foundlings. The bear loves, licks, and forms her young but bears are not philosophers. Vanity, however, finds its account in reversing the train of our natural feelings. Thousands admire the sentimental writer; the affectionate father is hardly known in his parish."

"Rousseau, though holding views diametrically opposed to Luther's as to the character of man, finally strengthened his hand by his estimate of man's mind. Luther believed in the utter moral wretchedness of man, but Rousseau believed not only in man's goodness on the plane of character but he also was convinced (like Luther) that man is by nature intelligent. The "democrats" of the late eighteenth and the nineteenth centuries deducted from Luther's and Rousseau's joint declaration that man is intelligent (either by nature or by an inner light) the further conclusion that the sum total of all minds must be perfection itself."

"National Socialism is the fulfillment of Continental "liberalism" which stems largely from Rousseau [...] The continental Liberals never were liberals in the English sense [i.e., never were classical liberals ]; their "liberalism" was nothing else but the struggle against the existing order and the old tradition. Foolishly enough the English Liberals supported their continental "coreligionists," never being fully aware of the abyss which actually divided them."

"If the author of the romantic creed was Rousseau, its popularizer and vulgarizer was George Sand."

"Jean Jacques Rousseau's many false starts as medical student, clockmaker, theologian, painter, servant, musician, and botanist are noted, as well as his curious letter addressed to God Almighty which he placed under the altar of Notre Dame. Rousseau's expressed repugnance toward the normal sex act is also noted."

"Above all, Rousseau is the explorer of that dark continent, the modern self. It is no surprise that he wrote one of the most magnificent autobiographies of all time, his Confessions. Personal experience starts to take on a significance it never had for Plato or Descartes. What matters now is less objective truth than truth-to-self – a passionate conviction that one's identity is uniquely precious, and that expressing it as freely and richly as possible is a sacred duty. In this belief, Rousseau is a forerunner not only of the Romantics, but of the liberals, existentialists and spiritual individualists of modern times."

"His outlook was that of the petty-bourgeois peasant, clinging to his hard-won independence in the face of power and privilege. He sometimes writes as though any form of dependence on others is despicable. Yet he was a radical egalitarian in an age when such thinkers were hard to find. Almost uniquely for his age, he also believed in the absolute sovereignty of the people. To bow to a law one did not have a hand in creating was a recipe for tyranny. Self-determination lay at the root of all ethics and politics. Human beings might misuse their freedom, but they were not truly human without it."

"Now, you needn't have studied marketing to know that there are two groups of people who can always be convinced to consume more than they need to: addicts and children. School has done a pretty good job of turning our children into addicts, but a spectacular job of turning our children into children. Again, this is no accident. Theorists from Plato to Rousseau to our own Dr. [Alexander] Inglis knew that if children could be cloistered with other children, stripped of responsibility and independence, encouraged to develop only the trivializing emotions of greed, envy, jealousy, and fear, they would grow older but never truly grow up."

"To justify their high-handed actions nothing had been more useful to the men of Revolution than Rousseau's doctrine of the Volonté générale, that is, the well-informed wish of the people for its own well-being. The well-informed wish, the ideal wish, is a mystic and unchangeable entity, and if the majority do not understand their own interest, it may be carried through, it must be carried through, by the minority of well-thinking men. For our generation, this kind of reasoning has a familiar ring. It is in this way that the modern minority dictatorships justify themselves. They may not know the Contrat social, but they have their own prophets who knew it."

"But note that Rousseau goes on cold-bloodedly to assert that only one social contract is in agreement with nature, namely the contract by which each and every partner surrenders himself totally, with all his rights, to the community. From that moment on, this community is the sovereign. Upon the sovereign no fundamental law can be imposed. Nor is this necessary, for since this sovereign is composed of all the individuals having made the contract, it has not, and cannot have, any interest opposed to theirs. The General Will (la volonté générale), by which the State is governed, is always right and pure. "Whoever refuses to obey the General Will, shall be compelled to do so by the whole body; and this means only that he will be compelled to be free." ... The General Will in the place of the monarch, but equally absolute!"

"[W]hat truly makes the French Revolution the first fascist revolution was its effort to turn politics into a religion. (In this the revolutionaries were inspired by Rousseau, whose concept of the general will divinized the people while rendering the person an afterthought.)"

"Robespierre’s ideas were derived from his close study of Rousseau, whose theory of the general will formed the intellectual basis for all modern totalitarianisms. According to Rousseau, individuals who live in accordance with the general will are “free” and “virtuous” while those who defy it are criminals, fools or heretics. Those enemies of the common good must be forced to bend to the general will. He described this state-sanctioned coercion in Orwellian terms as the act of “forcing men to be free.” It was Rousseau who originally sanctified the sovereign will of the masses while dismissing the mechanisms of democracy as corrupting and profane. Such mechanics -- voting in elections, representative bodies, and so forth -- are “hardly ever necessary where the government is well-intentioned,” wrote Rousseau in a revealing turn of phrase."

"What, for example, did Jean-Jacques Rousseau owe his immense celebrity in France? One cannot truly say that it is commensurate with his genius. Rousseau, stripped of the false prestige of his popularity and considered in himself, is reduced to little. He is inferior to Diderot, d'Alembert, and Mably, either in terms of intelligence or in terms of the extent of his positive knowledge. His Social Contract is a work of inexperience, completely judged today. Rousseau has nothing of his own. He borrowed his morality from Seneca, his philosophy from Locke, his romanticism from Richardson."

"Marx, like Rousseau before him, believed that men are good and made bad only by bad social systems. Unlike Rousseau, he believed that these systems arise from historical necessity. It occurred neither to Marx nor to Rousseau-as it did to Madison-that bad men corrupt good systems just as often as vice versa."

"This peculiar thinker - although often described as irrationalist or romantic - also latched on to and deeply depended on Cartesian thought. Rousseau's heady brew of ideas came to dominate 'progressive' thought, and led people to forget that freedom as a political institution had arisen not by human beings 'striving for freedom' in the sense of release from restraints, but by their striving for the protection of a known secure individual domain. Rousseau led people to forget that rules of conduct necessarily constrain and that order is their product; and that these rules, precisely by limiting the range of means that each individual may use for his purposes, greatly extend the range of ends each can successfully pursue. It was Rousseau who - declaring in the opening statement of The Social Contract that 'man was born free, and he is everywhere in chains', and wanting to free men from all 'artificial' restraints - made what had been called the savage the virtual hero of progressive intellectuals, urged people to shake off the very restraints to which they owed their productivity and numbers, and produced a conception of liberty that became the greatest obstacle to its attainment. (...) The admittedly great seductive appeal of this view hardly owes its power (whatever it may claim) to reason and evidence. (...) Despite these contradictions, there is no doubt that Rousseau's outcry was effective or that, during the past two centuries, it has shaken our civilisation. Moreover, irrationalist as it is, it nonetheless did appeal precisely to progressivists by its Cartesian insinuation that we might use reason to obtain and justify direct gratification of our natural instincts."

"The first great frontal assault on the Enlightenment was launched by Jean-Jacques Rousseau (1712-1778). Rousseau has a well-deserved reputation as the bad boy of eighteenth century French philosophy. In the context of Enlightenment intellectual culture, Rousseau's was a major dissenting voice. He was an admirer of all things Spartan—the Sparta of militaristic and feudal communalism—and a despiser of all things Athenian—the classical Athens of commerce, cosmopolitanism, and the high arts. Civilization is thoroughly corrupting, Rousseau argued -- not only the oppressive feudal system of eighteenth-century France with its decadent and parasitical aristocracy, but also its Enlightenment alternative with its exaltation of reason, property, the arts and sciences. Name a dominant feature of the Enlightenment, and Rousseau was against it."

"Thus you see, [Rousseau] is a Composition of Whim, Affectation, Wickedness, Vanity, and Inquietude, with a very small, if any Ingredient of Madness. ... The ruling Qualities abovementioned, together with Ingratitude, Ferocity, and Lying, I need not mention, Eloquence and Invention, form the whole of the Composition."

"You can lock the door upon them, but they burst open their shaky lattices and call out over the house-tops so that men cannot but hear. You hounded wild Rousseau into the meanest garret of the Rue St. Jacques and jeered at his angry shrieks. But the thin, piping tones swelled a hundred years later into the sullen roar of the French Revolution, and civilization to this day is quivering to the reverberations of his voice."

"Rousseau, that subtle Diogenes."

"Rousseau and his disciples were resolved to force men to be free; in most of the world, they triumphed; men are set free from family, church, town, class, guild; yet they wear, instead, the chains of the state, and they expire of ennui or stifling lone lines."

"In the famous fragment on the origin of inequality, Rousseau seems to believe that private property was simply invented by a madman; yet we do not know how this diabolical contrivance, opposed as it was to innate human drives, was taken up by other people and spread all over the human societies."

"A utopian vision, once it is translated into political idiom, becomes mendacious or self-contradictory; it provides new names for old injustice or hides the contradictions under ad hoc invented labels. This is especially true of revolutionary utopias, whether elaborated in the actual revolutionary process or simply applied in its course. The Orwellian language had been known, though not codified, long before modern totalitarian despotism. Rousseau's famous slogan, “One has to compel people to freedom,” is a good example."

"Absolute democracy, as conceived by Rousseau, amounts to the most unlimited despotism."

"Your remark that Rousseau is Hegel is I suppose true; I add that only makes me more hostile. Undoubtedly he stirred men's hearts, but if you turn to him for concrete hopes, the little institutional suggestion that counts so much more than pages of rhetoric, you find nothing except high-flown phrases. I distinguish between two types of political writers—those who write argument and those who write perorations. Rousseau is the high priest of the second type. I remember having a long argument about him with Vaughan, much the best of his editors, and an ardent devotee, and putting to V. a series of definite questions—did Rousseau want this, or that; and in each case Vaughan had to admit that it was possible to compile an anthology which worked both ways."

"The sentiment that dominates all Rousseau’s works is a certain plebeian anger that excites him against every kind of superiority. The energetic submission of the wise man bends nobly under the indispensable empire of social distinctions, and never does be appear greater than when he bows; but Rousseau has nothing at all of this loftiness. Weak and surly, he spent his life spouting insults to the great, as he would have offered the same to the people if he had been born a great lord."

"In truth, Rousseau was a genius whose real influence cannot be traced with precision because it pervaded all the thought that followed him...Men will always be sharply divided about Rousseau: for he released imagination as well as sentimentalism; he increased men's desire for justice as well as confusing their minds, and he gave the poor hope even though the rich could make use of his arguments."

"In one direction at least Rousseau's influence was a steady one: he discredited force as a basis for the State, convinced men that authority was legitimate only when founded in rational consent and that no arguments from passing expediency could justify a government in disregarding individual freedom or in failing to promote social equality."

"It is not enough to say that Jean-Jacques is close to us; he is one of us. His contemporaries and the generation that followed his have retained his redundancy and his eloquence."

"[M]y position has nothing in common with a Rousseauistic optimism about human "nature.” [...] Rousseau's pedagogy is profoundly manipulative. This does not always seem to be recognized by educators, but it has been convincingly demonstrated and documented."

"The disciples of Jean Jacques Rousseau who raved about nature and the blissful condition of man in the state of nature did not take notice of the fact that the means of subsistence are scarce and that the natural state of man is extreme poverty and insecurity."

"Thus, in the eighteenth century, when nearly all the instructed, and all those of the uninstructed who were led by them, were lost in admiration of what is called civilisation, and of the marvels of modern science, literature, and philosophy, and while greatly overrating the amount of unlikeness between the men of modern and those of ancient times, indulged the belief that the whole of the difference was in their own favour; with what a salutary shock did the paradoxes of Rousseau explode like bombshells in the midst, dislocating the compact mass of one-sided opinion, and forcing its elements to recombine in a better form and with additional ingredients. Not that the current opinions were on the whole farther from the truth than Rousseau's were; on the contrary, they were nearer to it; they contained more of positive truth, and very much less of error. Nevertheless there lay in Rousseau's doctrine, and has floated down the stream of opinion along with it, a considerable amount of exactly those truths which the popular opinion wanted; and these are the deposit which was left behind when the flood subsided. The superior worth of simplicity of life, the enervating and demoralising effect of the trammels and hypocrisies of artificial society, are ideas which have never been entirely absent from cultivated minds since Rousseau wrote; and they will in time produce their due effect, though at present needing to be asserted as much as ever, and to be asserted by deeds, for words, on this subject, have nearly exhausted their power."

"But Rousseau — to what did he really want to return? Rousseau, this first modern man, idealist and rabble in one person — one who needed moral "dignity" to be able to stand his own sight, sick with unbridled vanity and unbridled self-contempt. This miscarriage, couched on the threshold of modern times, also wanted a "return to nature"; to ask this once more, to what did Rousseau want to return? I still hate Rousseau in the French Revolution: it is the world-historical expression of this duality of idealist and rabble. The bloody farce which became an aspect of the Revolution, its "immorality," is of little concern to me: what I hate is its Rousseauan morality — the so-called "truths" of the Revolution through which it still works and attracts everything shallow and mediocre. The doctrine of equality! There is no more poisonous poison anywhere: for it seems to be preached by justice itself, whereas it really is the termination of justice. "Equal to the equal, unequal to the unequal" — that would be the true slogan of justice; and also its corollary: "Never make equal what is unequal." That this doctrine of equality was surrounded by such gruesome and bloody events, that has given this "modern idea" par excellence a kind of glory and fiery aura so that the Revolution as a spectacle has seduced even the noblest spirits."

"I remember once lately discussing with a friend the instance of some one we knew who had become bored with existence and had taken his own way out of it. I said I could not object to suicide on the ethical or religious grounds ordinarily alleged, and I saw nothing but uncommonly far-fetched absurdity in Rousseau's plea that suicide is a robbery committed against society."

"Sexuality and eroticism are the intricate intersection of nature and culture. Feminists grossly oversimplify the problem of sex when they reduce it a matter of social convention: readjust society, eliminate sexual inequality, purify sex roles, and happiness and harmony will reign. Here feminism, like all liberal movements of the past two hundred years, is heir to Rousseau."

"We remain in the Romantic cycle initiated by Rousseau: liberal idealism canceled by violence, barbarism, disillusionment and cynicism."

"[F]ascism owed something to the Enlightenment idea that society need not be determined by tradition, but could be organized according to a blueprint derived from universal principles. The Enlightenment thinker Jean-Jacques Rousseau's notion that society should be governed by one such universal ideal, the ‘general will’, is especially relevant, since it was taken up by the most revolutionary of the French Revolutionaries, the Jacobins. The Jacobins justified violence as a means to construct a new order and weed out those who opposed the general will (or the nation). They were ready to force people to be free."

"If we prefer to trace a lineage [of fascist ideology] within the [[Left-wing politics|[political] Left]], drawing on the Enlightenment's own perception that individual liberty can undermine community, some have gone back as far as Rousseau."

"This fact is that Rousseau who set the Western world aflame with the doctrine of equality and democracy for men also formulated and put into circulation a doctrine claiming that woman should be content to please man and get very little in return…Rousseau's doctrine that woman's duty is to please man fitted neatly, not only with Rousseau's personal egotism but also into the genteel theory respecting woman which was then spreading among the middle classes in England."

"At the present time, Hitler is an outcome of Rousseau; Roosevelt and Churchill, that of Locke."

"Liberty is the nominal goal of Rousseau's thought, but in fact it is equality that he values, and he seeks to secure even at the expense of liberty."

"It was not until after the age of Rousseau, from which must be dated the great humanitarian movement of the past century, that Vegetarianism began to assert itself as a system, a reasoned plea for the disuse of flesh-food."

"On the other hand, my basis is supported by the authority of the greatest moralist of modern times; for such, undoubtedly, J. J. Rousseau is,—that profound reader of the human heart, who drew his wisdom not from books, but from life, and intended his doctrine not for the professorial chair, but for humanity; he, the foe of all prejudice, the foster-child of nature, whom alone she endowed with the gift of being able to moralise without tediousness, because he hit the truth and stirred the heart."

"Although neither Marx nor Engels wrote much on Rousseau, the imprint of his way of thinking is unmistakable. Rousseau's politics were fundamentally anti-political and authoritarian even while he looked forward to the ultimate era of universal harmony. Not without reason he is seen as an intellectual progenitor of twentieth-century totalitarianism."

"J.-J. Rousseau, répondit-il, n'est à mes yeux qu'un sot, lorsqu'il s'avise de juger le grand monde; il ne le comprenait pas, et y portait le cœur d'un laquais parvenu... Tout en prêchant la république et le renversement des dignités monarchiques, ce parvenu est ivre de bonheur, si un duc change la direction de sa promenade après dîner, pour accompagner un de ses amis."

"[A] lucid journal of a life so utterly degraded that it has been a bestseller in France ever since."

"In Rousseau's account of the means by which equality was lost, the incoming of the ideas of property is prominent. From property arose civil society. With property came in inequality. His exposition of inequality is confused, and it is not possible always to tell whether he means inequality of possessions or of political rights."

"Kant’s moral outlook is also fundamentally determined by a subtle, shrewd, historically self-conscious (and characteristically Enlightenment) conception of human nature and human psychology that most treatments of Kantian ethics (even sympathetic ones) have largely overlooked. This side of Kant owes a great deal to Jean-Jacques Rousseau, and it belongs to a radical tradition in the social criticism of modernity whose later representatives include Johann Gottlieb Fichte and Karl Marx. The Kantian mistrust of our empirical desires reflects a Rousseauian picture of the way our natural desires have been influenced by the loss of innocence – the restless competitiveness – characteristic of human beings in the social condition, especially as found in the social inequalities of what Rousseau and Kant called the “civilized” stage of human society but was later renamed “modern bourgeois society” or “capitalism.” Again, to miss this continuity is not only to misread Kant; it is badly to misread the history, and even the living reality, of the social order that is all around us."

"In the midst of this American society, so well policed, so sententious, so charitable, a cold selfishness and complete insensibility prevails when it is a question of the natives of the country. The Americans of the United States do not let their dogs hunt the Indians as do the Spaniards in Mexico, but at the bottom it is the same pitiless feeling which here, as everywhere else, animates the European race. This world here belongs to us, they tell themselves every day: the Indian race is destined for final destruction which one cannot prevent and which it is not desirable to delay. Heaven has not made them to become civilised; it is necessary that they die. Besides I do not want to get mixed up in it. I will not do anything against them: I will limit myself to providing everything that will hasten their ruin. In time I will have their lands and will be innocent of their death. Satisfied with his reasoning, the American goes to church where he hears the minister of the gospel repeat every day that all men are brothers, and that the Eternal Being who has made them all in like image, has given them all the duty to help one another."

"Men sometimes submit to shame, to tyranny, to conquest, but they never long suffer anarchy. There is no people so barbarous that they escape this general law of humanity"

"Born under another sky, placed in the middle of an always-moving scene, himself driven by the irresistible torrent which sweeps along everything that surrounds him, the American has no time to tie himself to anything; he grows accustomed to naught but change, and concludes by viewing it as the natural state of man; he feels a need for it; even more, he loves it: for instability, instead of occurring to him in the form of disasters, seems to give birth to nothing around him but wonders..."

"As one digs deeper into the national character of the Americans, one sees that they have sought the value of everything in this world only in the answer to this single question: how much money will it bring in?"

"The best laws cannot make a constitution work in spite of morals; morals can turn the worst laws to advantage. That is a commonplace truth, but one to which my studies are always bringing me back. It is the central point in my conception. I see it at the end of all my reflections."

"So many of my thoughts and feelings are shared by the English that England has turned into a second native land of the mind for me."

"The French want no-one to be their superior. The English want inferiors. The Frenchman constantly raises his eyes above him with anxiety. The Englishman lowers his beneath him with satisfaction."

"The Indian knew how to live without wants, to suffer without complaint, and to die singing."

"Step back in time; look closely at the child in the very arms of his mother; see the external world reflected for the first time in the yet unclear mirror of his understanding; study the first examples which strike his eyes; listen to the first words which arouse within him the slumbering power of thought; watch the first struggles which he has to undergo; only then will you comprehend the source of his prejudices, the habits, and the passions which are to rule his life. The entire man, so to speak, comes fully formed in the wrappings of his cradle."

"The surface of American society is covered with a layer of democratic paint, but from time to time one can see the old aristocratic colours breaking through."

"I know of no country, indeed, where the love of money has taken stronger hold on the affections of men, and where the profounder contempt is expressed for the theory of the permanent equality of property."

"There is in fact a manly and legitimate passion for equality that spurs all men to wish to be strong and esteemed. This passion tends to elevate the lesser to the rank of the greater. But one also finds in the human heart a depraved taste for equality, which impels the weak to want to bring the strong down to their level, and which reduces men to preferring equality in servitude to inequality in freedom."

"Furthermore, when citizens are all almost equal, it becomes difficult for them to defend their independence against the aggressions of power."

"The hatred that men bear to privilege increases in proportion as privileges become fewer and less considerable, so that democratic passions would seem to burn most fiercely just when they have least fuel. I have already given the reason for this phenomenon. When all conditions are unequal, no inequality is so great as to offend the eye, whereas the slightest dissimilarity is odious in the midst of general uniformity; the more complete this uniformity is, the more insupportable the sight of such a difference becomes. Hence it is natural that the love of equality should constantly increase together with equality itself, and that it should grow by what it feeds on."

""The will of the nation" is one of those expressions which have been most profusely abused by the wily and the despotic of every age."

"The people reign over the American political world as God rules over the universe. It is the cause and the end of all things; everything rises out of it and is absorbed back into it."

"With much care and skill power has been broken into fragments in the American township, so that the maximum possible number of people have some concern with public affairs."

"The New Englander is attached to his township because it is strong and independent; he has an interest in it because he shares in its management; he loves it because he has no reason to complain of his lot; he invests his ambition and his future in it; in the restricted sphere within his scope, he learns to rule society; he gets to know those formalities without which freedom can advance only through revolutions, and becoming imbued with their spirit, develops a taste for order, understands the harmony of powers, and in the end accumulates clear, practical ideas about the nature of his duties and the extent of his rights."

"Useful undertakings which require sustained attention and vigorous precision in order to succeed often end up by being abandoned, for, in America, as elsewhere, the people move forward by sudden impulses and short-lived efforts."

"Pour recueillir les biens inestimables qu'assure la liberté de la presse, il faut savoir se soumettre aux maux inévitables qu'elle fait naître."

"The power of the periodical press is second only to that of the people."

"In countries where associations are free, secret societies are unknown. In America there are factions, but no conspiracies."

"A democratic government is the only one in which those who vote for a tax can escape the obligation to pay it."

"In America, conscription is unknown; men are enlisted for payment. Compulsory recruitment is so alien to the ideas and so foreign to the customs of the people of the United States that I doubt whether they would ever dare to introduce it into their law."

"The greatness of America lies not in being more enlightened than any other nation, but rather in her ability to repair her faults."

"The pursuit of wealth generally diverts men of great talents and strong passions from the pursuit of power; and it frequently happens that a man does not undertake to direct the fortunes of the state until he has shown himself incompetent to conduct his own."

"In the United States, except for slaves, servants and the destitute fed by townships, everyone has the vote and this is an indirect contributor to law-making. Anyone wishing to attack the law is thus reduced to adopting one of two obvious courses: they must either change the nation's opinion or trample its wishes under foot."

"An American cannot converse, but he can discuss, and his talk falls into a dissertation. He speaks to you as if he was addressing a meeting; and if he should chance to become warm in the discussion, he will say "Gentlemen" to the person with whom he is conversing."

"I know of no country in which there is so little independence of mind and real freedom of discussion as in America."

"In America the majority raises formidable barriers around the liberty of opinion; within these barriers an author may write what he pleases, but woe to him if he goes beyond them."

"Justice is the end of government. It is the end of civil society. It ever has been, and ever will be, pursued until it be obtained, or until liberty be lost in the pursuit."

"Laws are always unstable unless they are founded on the manners of a nation; and manners are the only durable and resisting power in a people."

"In cities men cannot be prevented from concerting together, and from awakening a mutual excitement which prompts sudden and passionate resolutions. Cities may be looked upon as large assemblies, of which all the inhabitants are members; their populace exercises a prodigious influence upon the magistrates, and frequently executes its own wishes without their intervention."

"If it be of the highest importance to man, as an individual, that his religion should be true, the case of society is not the same. Society has no future life to hope for or to fear; and provided the citizens profess a religion, the peculiar tenets of that religion are of very little importance to its interests."

"The Americans combine the notions of Christianity and of liberty so intimately in their minds, that it is impossible to make them conceive the one without the other; and with them this conviction does not spring from that barren traditionary faith which seems to vegetate in the soul rather than to live."

"Despotism may govern without faith, but liberty cannot. How is it possible that society should escape destruction if the moral tie is not strengthened in proportion as the political tie is relaxed? And what can be done with a people who are their own masters if they are not submissive to the Deity?"

"They all attributed the peaceful dominion of religion in their country mainly to the separation of church and state. I do not hesitate to affirm that during my stay in America I did not meet a single individual, of the clergy or the laity, who was not of the same opinion on this point."

"The Americans never use the word peasant, because they have no idea of the class which that term denotes; the ignorance of more remote ages, the simplicity of rural life, and the rusticity of the villager have not been preserved among them; and they are alike unacquainted with the virtues, the vices, the coarse habits, and the simple graces of an early stage of civilization."

"Among these widely differing families of men, the first that attracts attention, the superior in intelligence, in power, and in enjoyment, is the white, or European, the MAN pre-eminently so called, below him appear the Negro and the Indian."

"The most formidable of all the ills that threaten the future of the Union arises from the presence of a black population upon its territory; and in contemplating the cause of the present embarrassments, or the future dangers of the United States, the observer is invariably led to this as a primary fact."

"You may set the Negro free, but you cannot make him otherwise than an alien to the European. Nor is this all we scarcely acknowledge the common features of humanity in this stranger whom slavery has brought among us. His physiognomy is to our eyes hideous, his understanding weak, his tastes low; and we are almost inclined to look upon him as a being intermediate between man and the brutes."

"No natural boundary seems to be set to the efforts of man; and what is not yet done is only what he has not yet attempted to do."

"I am obliged to confess that I do not regard the abolition of slavery as a means of warding off the struggle of the two races in the Southern states. The Negroes may long remain slaves without complaining; but if they are once raised to the level of freemen, they will soon revolt at being deprived of almost all their civil rights; and as they cannot become the equals of the whites, they will speedily show themselves as enemies."

"The whole life of an American is passed like a game of chance, a revolutionary crisis, or a battle."

"Nothing tends to materialize man and to deprive his work of the faintest trace of mind more than the extreme division of labor."

"There are at the present time two great nations in the world—allude to the Russians and the Americans— All other nations seem to have nearly reached their national limits, and have only to maintain their power; these alone are proceeding—along a path to which no limit can be perceived."

"The President ... may err ... Congress may decide amiss ... But if the Supreme Court is ever composed of imprudent or bad men, the Union may be plunged into anarchy or civil war."

"In the United States a man builds a house to spend his latter years in it and he sells it before the roof is on. He plants a garden and lets it just as the trees are coming into bearing. He brings a field into tillage and leaves other men to gather the crops. He embraces a profession and gives it up. He settles in a place which he soon afterward leaves to carry his changeable longings elsewhere. If his private affairs leave him any leisure he instantly plunges into the vortex of politics and if at the end of a year of unremitting labour he finds he has a few days' vacation, his eager curiosity whirls him over the vast extent of the United States, and he will travel fifteen hundred miles in a few days to shake off his happiness."

"He was as great as a man can be without morality."

"Men in general are neither very good nor very bad, but mediocre... Man with his vices, his weaknesses, his virtues, this confused medley of good and ill, high and low, goodness and depravity, is yet, take him all in all, the object on earth most worthy of study, of interest, of pity, of attachment and of admiration. And since we haven't got angels, we can attach ourselves to nothing greater and more worthy of our devotion than our own kind."

"Around us knowledge has been extinguished, and recruitment of men of religion and men of law has ceased; that is to say, we have made Muslim society much more miserable, more disordered, more ignorant, and more barbarous than it had been before knowing us."

"I studied the Koran a great deal. I came away from that study with the conviction there have been few religions in the world as deadly to men as that of Muhammad. So far as I can see, it is the principal cause of the decadence so visible today in the Muslim world and, though less absurd than the polytheism of old, its social and political tendencies are in my opinion to be feared, and I therefore regard it as a form of decadence rather than a form of progress in relation to paganism itself."

"We are sleeping on a volcano... A wind of revolution blows, the storm is on the horizon."

"They call, in fact, for the forfeiture, to a greater or less degree, of human liberty, to the point where, were I to attempt to sum up what socialism is, I would say that it was simply a new system of serfdom."

"As for me, I am deeply a democrat; this is why I am in no way a socialist. Democracy and socialism cannot go together. You can't have it both ways."

"Democracy extends the sphere of individual freedom, socialism restricts it. Democracy attaches all possible value to each man; socialism makes each man a mere agent, a mere number. Democracy and socialism have nothing in common but one word: equality. But notice the difference: while democracy seeks equality in liberty, socialism seeks equality in restraint and servitude."

"The public, therefore, among a democratic people, has a singular power, which aristocratic nations cannot conceive; for it does not persuade others to its beliefs, but it imposes them and makes them permeate the thinking of everyone by a sort of enormous pressure of the mind of all upon the individual intelligence."

"In the United States, the majority undertakes to supply a multitude of ready-made opinions for the use of individuals, who are thus relieved from the necessity of forming opinions of their own."

"General ideas are no proof of the strength, but rather of the insufficiency of the human intellect."

"Muhammad brought down from heaven and put into the Koran not religious doctrines only, but political maxims, criminal and civil laws, and scientific theories. The Gospels, on the other hand, deal only with the general relations between man and God and between man and man. Beyond that, they teach nothing and do not oblige people to believe anything. That alone, among a thousand reasons, is enough to show that Islam will not be able to hold its power long in ages of enlightenment and democracy, while Christianity is destined to reign in such ages, as in all others."

"The main business of religions is to purify, control, and restrain that excessive and exclusive taste for well-being which men acquire in times of equality."

"I once met an American sailor and asked him why his country's ships are made so that they will not last long. He answered offhand that the art of navigation was making such quick progress that even the best of boats would be almost useless if it lasted more than a few years."

"There is hardly a pioneer's hut which does not contain a few odd volumes of Shakespeare. I remember reading the feudal drama of Henry V for the first time in a log cabin."

"They certainly are not great writers, but they speak their country's language and they make themselves heard."

"By and large the literature of a democracy will never exhibit the order, regularity, skill, and art characteristic of aristocratic literature; formal qualities will be neglected or actually despised. The style will often be strange, incorrect, overburdened, and loose, and almost always strong and bold. Writers will be more anxious to work quickly than to perfect details. Short works will be commoner than long books, wit than erudition, imagination than depth. There will be a rude and untutored vigor of thought with great variety and singular fecundity. Authors will strive to astonish more than to please, and to stir passions rather than to charm taste."

"The genius of democracies is seen not only in the great number of new words introduced but even more in the new ideas they express."

"There is hardly a member of Congress who can make up his mind to go home without having despatched at least one speech to his constituents; nor who will endure any interruption until he has introduced into his harangue whatever useful suggestions may be made touching the four-and-twenty States of which the Union is composed, and especially the district which he represents."

"The debates of that great assembly are frequently vague and perplexed, seeming to be dragged rather than to march, to the intended goal. Something of this sort must, I think, always happen in public democratic assemblies."

"I think that democratic communities have a natural taste for freedom: left to themselves, they will seek it, cherish it, and view any privation of it with regret. But for equality, their passion is ardent, insatiable, incessant, invincible: they call for equality in freedom; and if they cannot obtain that, they still call for equality in slavery."

"Not only does democracy make every man forget his ancestors, but also clouds their view of their descendants and isolates them from their contemporaries. Each man is for ever thrown back on himself alone, and there is danger that he may be shut up in the solitude of his own heart."

"Americans of all ages, all stations of life, and all types of disposition are forever forming associations... In democratic countries knowledge of how to combine is the mother of all other forms of knowledge; on its progress depends that of all the others."

"Americans combine to give fêtes, found seminaries, build churches, distribute books, and send missionaries to the antipodes. Hospitals, prisons, and schools take shape in that way. Finally, if they want to proclaim a truth or propagate some feeling by the encouragement of a great example, they form an association. In every case, at the head of any new undertaking, where in France you would find the government or in England some territorial magnate, in the United States you are sure to find an association. I have come across several types of association in America of which, I confess, I had not previously the slightest conception, and I have often admired the extreme skill they show in proposing a common object for the exertions of very many and in inducing them voluntarily to pursue it."

"I am far from denying that newspapers in democratic countries lead citizens to do very ill-considered things in common; but without newspapers there would be hardly any common action at all. So they mend many more ills than they cause."

"Above this race of men stands an immense and tutelary power, which takes upon itself alone to secure their gratifications, and to watch over their fate. That power is absolute, minute, regular, provident, and mild. It would be like the authority of a parent, if, like that authority, its object was to prepare men for manhood; but it seeks on the contrary to keep them in perpetual childhood: it is well content that the people should rejoice, provided they think of nothing but rejoicing. For their happiness such a government willingly labors, but it chooses to be the sole agent and the only arbiter of that happiness: it provides for their security, foresees and supplies their necessities, facilitates their pleasures, manages their principal concerns, directs their industry, regulates the descent of property, and subdivides their inheritances—what remains, but to spare them all the care of thinking and all the trouble of living? Thus it every day renders the exercise of the free agency of man less useful and less frequent; it circumscribes the will within a narrower range, and gradually robs a man of all the uses of himself. The principle of equality has prepared men for these things: it has predisposed men to endure them, and oftentimes to look on them as benefits."

"Americans cleave to the things of this world as if assured that they will never die,… They clutch everything but hold nothing fast, and so lose grip as they hurry after some new delight. ... Death steps in in the end and stops him before he has grown tired of this futile pursuit of that complete felicity which always escapes him. At first sight there is something astonishing in this spectacle of so many lucky men restless in the midst of abundance. But it is a spectacle as old as the world; all that is new is to see a whole people performing in it."

"The First thing that strikes a traveler in the United States is the innumerable multitude of those who seek to emerge from their original condition; and the second is the rarity of lofty ambition to be observed in the midst of the universally ambitious stir of society. No Americans are devoid of a yearning desire to rise, but hardly any appear to entertain hopes of great magnitude or to pursue very lofty aims. All are constantly seeking to acquire property, power, and reputation."

"What chiefly diverts the men of democracies from lofty ambition is not the scantiness of their fortunes, but the vehemence of the exertions they daily make to improve them."

"What most astonishes me in the United States, is not so much the marvelous grandeur of some undertakings, as the innumerable multitude of small ones."

"The territorial aristocracy of former ages was either bound by law, or thought itself bound by usage, to come to the relief of its serving-men and to relieve their distresses. But the manufacturing aristocracy of our age first impoverishes and debases the men who serve it and then abandons them to be supported by the charity of the public."

"In democratic ages men rarely sacrifice themselves for another, but they show a general compassion for all the human race. One never sees them inflict pointless suffering, and they are glad to relieve the sorrows of others when they can do so without much trouble to themselves. They are not disinterested, but they are gentle."

"It is easy to see that, even in the freedom of early youth, an American girl never quite loses control of herself; she enjoys all permitted pleasures without losing her head about any of them, and her reason never lets the reins go, though it may often seem to let them flap."

"In America a woman loses her independence for ever in the bonds of matrimony. While there is less constraint on girls there than anywhere else, a wife submits to stricter obligations. For the former, her father's house is a home of freedom and pleasure; for the latter, her husband's is almost a cloister."

"The principle of equality does not destroy the imagination, but lowers its flight to the level of the earth."

"Nothing is quite so wretchedly corrupt as an aristocracy which has lost its power but kept its wealth and which still has endless leisure to devote to nothing but banal enjoyments. All its great thoughts and passionate energy are things of the past, and nothing but a host of petty, gnawing vices now cling to it like worms to a corpse."

"In America, more than anywhere else in the world, care has been taken constantly to trace clearly distinct spheres of action for the two sexes, and both are required to keep in step, but along paths that are never the same."

"I have no hesitation in saying that although the American woman never leaves her domestic sphere and is in some respects very dependent within it, nowhere does she enjoy a higher station. And if anyone asks me what I think the chief cause of the extraordinary prosperity and growing power of this nation, I should answer that it is due to the superiority of their women."

"Nothing seems at first sight less important than the outward form of human actions, yet there is nothing upon which men set more store: they grow used to everything except to living in a society which has not their own manners."

"It is the dissimilarities and inequalities among men which give rise to the notion of honor; as such differences become less, it grows feeble; and when they disappear, it will vanish too."

"Commerce is naturally adverse to all the violent passions; it loves to temporize, takes delight in compromise, and studiously avoids irritation. It is patient, insinuating, flexible, and never has recourse to extreme measures until obliged by the most absolute necessity. Commerce renders men independent of each other, gives them a lofty notion of their personal importance, leads them to seek to conduct their own affairs, and teaches how to conduct them well; it therefore prepares men for freedom, but preserves them from revolutions."

"Consider any individual at any period of his life, and you will always find him preoccupied with fresh plans to increase his comfort."

"In no other country in the world is the love of property keener or more alert than in the United States, and nowhere else does the majority display less inclination toward doctrines which in any way threaten the way property is owned."

"If there ever are great revolutions there, they will be caused by the presence of the blacks upon American soil. That is to say, it will not be the equality of social conditions but rather their inequality which may give rise thereto."

"Two things in America are astonishing: the changeableness of most human behavior and the strange stability of certain principles. Men are constantly on the move, but the spirit of humanity seems almost unmoved."

"When an opinion has taken root in a democracy and established itself in the minds of the majority, it afterward persists by itself, needing no effort to maintain it since no one attacks it. Those who at first rejected it as false come in the end to adopt it as accepted, and even those who still at the bottom of their hearts oppose it keep their views to themselves, taking great care to avoid a dangerous and futile contest."

"I cannot help fearing that men may reach a point where they look on every new theory as a danger, every innovation as a toilsome trouble, every social advance as a first step toward revolution, and that they may absolutely refuse to move at all."

"There are two things which a democratic people will always find very difficult—to begin a war and to end it."

"No protracted war can fail to endanger the freedom of a democratic country."

"All those who seek to destroy the liberties of a democratic nation ought to know that war is the surest and shortest means to accomplish it."

"Every central government worships uniformity: uniformity relieves it from inquiry into an infinity of details."

"The foremost, or indeed the sole condition which is required in order to succeed in centralizing the supreme power in a democratic community, is to love equality, or to get men to believe you love it. Thus the science of despotism, which was once so complex, is simplified, and reduced as it were to a single principle."

"They (the emperors) frequently abused their power arbitrarily to deprive their subjects of property or of life: their tyranny was extremely onerous to the few, but it did not reach the greater number; .. But it would seem that if despotism were to be established amongst the democratic nations of our days it might assume a different character; it would be more extensive and more mild, it would degrade men without tormenting them."

"After having thus successively taken each member of the community in its powerful grasp and fashioned him at will, the government then extends its arm over the whole community. It covers the surface of society with a network of small, complicated rules, minute and uniform, through which the most original minds and the most energetic characters cannot penetrate, to rise above the crowd. The will of man is not shattered, but softened, bent, and guided; men are seldom forced by it to act, but they are constantly restrained from acting. Such a power does not destroy, but it prevents existence: it does not tyrannize, but it compresses, enervates, extinguishes, and stupefies a people, till each nation is reduced to nothing better than a flock of timid and industrious animals, of which the government is the shepherd."

"I should have loved freedom, I believe, at all times, but in the time in which we live I am ready to worship it."

"As the past has ceased to throw its light upon the future, the mind of man wanders in obscurity."

"Égalité is an expression of envy. It means, in the real heart of every Republican, " No one shall be better off than I am;" and while this is preferred to good government, good government is impossible."

"It is almost never when a state of things is the most detestable that it is smashed, but when, beginning to improve, it permits men to breathe, to reflect, to communicate their thoughts with each other, and to gauge by what they already have the extent of their rights and their grievances. The weight, although less heavy, seems then all the more unbearable."

"Even despots accept the excellence of liberty. The simple truth is that they wish to keep it for themselves and promote the idea that no one else is at all worthy of it. Thus, our opinion of liberty does not reveal our differences but the relative value which we place on our fellow man. We can state with conviction, therefore, that a man's support for absolute government is in direct proportion to the contempt he feels for his country."

"The last thing abandoned by a party is its phraseology, because among political parties, as elsewhere, the vulgar make the language, and the vulgar abandon more easily the ideas that have been instilled into it than the words that it has learnt."

"In a revolution, as in a novel, the most difficult part to invent is the end."

"I have come across men of letters who have written history without taking part in public affairs, and politicians who have concerned themselves with producing events without thinking about them. I have observed that the first are always inclined to find general causes whereas the second, living in the midst of disconnected daily facts, are prone to imagine that everything is attributable to particular incidents, and that the wires they pull are the same as those that move the world. It is to be presumed that both are equally deceived."

"For the first time in sixty years, the priests, the old aristocracy and the people met in a common sentiment—a feeling of revenge, it is true, and not of affection; but even that is a great thing in politics, where a community of hatred is almost always the foundation of friendships."

"Alternative translation: In politics... shared hatreds are almost always the basis of friendships."

"History, it is easily perceived, is a picture-gallery containing a host of copies and very few originals."

"The French are … the most brilliant and the most dangerous nation of Europe, and the one that is surest to inspire admiration, hatred, terror, or pity, but never indifference."

"He who seeks freedom for anything but freedom's self is made to be a slave."

"The regime which is destroyed by a revolution is almost always an improvement on its immediate predecessor, and experience teaches that the most critical moment for bad governments is the one which witnesses their first steps toward reform."

"America is great because America is good, and if America ever ceases to be good, America will cease to be great."

"In the end, the state of the Union comes down to the character of the people. I sought for the greatness and genius of America in her commodious harbors and her ample rivers, and it was not there. In the fertile fields and boundless prairies, and it was not there. In her rich mines and her vast world commerce, and it was not there. Not until I went into the churches of America and heard her pulpits, aflame with righteousness, did I understand the secret of her genius and power. America is great because she is good, and if America ever ceases to be good, America will cease to be great."

"It's not an endlessly expanding list of rights — the 'right' to education, the 'right' to health care, the 'right' to food and housing. That's not freedom, that's dependency. Those aren't rights, those are the rations of slavery — hay and a barn for human cattle."

"The American Republic will endure until the day Congress discovers that it can bribe the public with the public's money."

"In a democracy, the people get the government they deserve."

"A decline of public morals in the United States will probably be marked by the abuse of the power of impeachment as a means of crushing political adversaries or ejecting them from office."

"Tocqueville was a Liberal of the purest breed—a Liberal and nothing else, deeply suspicious of democracy and its kindred, equality, centralisation and utilitarianism. Of all writers he is the most widely acceptable, and the hardest to find fault with. He is always wise, always right, and as just as Aristides. His intellect is without a flaw, but it is limited and constrained. He knows political literature and history less well than political life; his originality is not creative, and he does not stimulate with gleams of new light or unfathomed suggestiveness."

"In his discussion of the "laws and mores" of the United States, Alexis de Tocqueville was frank in acknowledging the racialized parameters of Jacksonian democracy. Describing the United States as an "Anglo-American confederation," Tocqueville characterized Black and Indigenous people as "tangents to my subjects, being American, but not democratic." Yet despite his assertion in the first volume that these "three races" defined the American project, by the time he was writing the second volume, Tocqueville was already acknowledging that other nonwhite populations beyond "Indians and Negroes" were part of the United States. One of these groups was Mexicans. Interestingly-as the epigraph to this chapter shows-in prognosticating about this "new" population, Tocqueville's account simultaneously recognizes and disappears them. This practice of acknowledgment and erasure would become a familiar part of the Anglo racial imaginary-particularly when addressing the Mexican presence in the United States."

"Democracy in America has lived by its moral dignity, its acuteness, its wisdom, its style."

"Alexis de Tocqueville published his Democracy in America, one of the few treatises on the philosophy of politics which has risen to the rank of a classic... It is a classic, and because it is a classic one may venture to canvas it freely, without the fear of seeming to detract from the fame of its author. The more one reads Tocqueville, the more admiration does one feel for his acuteness, for the delicacy of his analysis, for the elegant precision of his reasonings, for the limpid purity of his style; above all for his love of truth and the elevation of his views. He is not only urbane, but judicial; not only noble, but edifying. There is perhaps no book of the generation to which he belonged which contains more solid wisdom in a more attractive dress."

"let us not forget that the consensus of opinion among eminent European scholars who know the race problem in America from De Tocqueville down to Von Halle, De Laveleys, Archer and Johnston, is that it forms the gravest of American problems."

"Cases have been constantly recorded [in the United States]...where the expression of some unwelcome doctrine, even in private, has been visited with fierce retribution under the elastic penal code of Judge Lynch... M. de Tocqueville, whose bias if anything was in favour of democracy, and whose writings have always been signalised for judicial impartiality, speaks as strongly upon this subject as the bitterest caricaturist could have spoken... We recommend the whole of De Tocqueville's chapter, ‘De l'Omnipotence de la Majorite,’ to the reperusal of those who would trace those troubles to their true source."

"De Tocqueville was the Burke of his age, and his treatise upon America may well be regarded as among the best books hitherto produced for the political student of all times and countries."

"Alexis de Tocqueville, one of the most thoughtful historians of [the French Revolution], notes that the French monarchy sowed the seeds of its own demise by destroying the regional parliaments, institutions that the French thought were just as ancient and just as unchangeable as the monarchy itself. After the king dispersed the parliaments both in Paris and in the regions, the French people concluded that everything, including a more democratic system, was possible. Something similar, [Abbas] Gallyamov argues, is now possible in Russia today."

"M. de Tocqueville—a small and delicate-looking young man and a most engaging person. Full of intelligence and knowledge, free from boasting and self-sufficiency—of gentle manners, and handsome countenance. In conversing he displays a candid and unprejudiced mind—about thirty-two years of age, of a noble race in Normandy, and unmarried."

"Nobody saw more clearly than de Tocqueville that democracy as an essentially individualist institution stood in an irreconcilable conflict with socialism."

"It is the burden of the argument of Tocqueville's great work, Democracy in America, that democracy is the only effective method of educating the majority... This seems also to explain the puzzling contrast between Tocqueville's persistent faultfinding with democracy on almost all particular points and the emphatic acceptance of the principle which is so characteristic of his work."

"[O]f a definite liberal movement one can speak only after the Restoration. In France it reached its height during the July Monarchy (1830–48) ... Their programme, known as 'guarantism', was essentially a doctrine of constitutional limitations of government... To this tradition, largely deriving from Britain, also belonged the perhaps most important French liberal thinker, Alexis de Tocqueville."

"Who does not know Tocqueville cannot understand liberalism. A case of unanswerable power could, I think, be made out for the view that he and Lord Acton were the essential liberals of the nineteenth century."

"In that remarkable work [Democracy in America], the excellences of democracy were pointed out in a more conclusive, because a more specific manner than I had ever known them to be, even by the most enthusiastic democrats; while the specific dangers which beset democracy, considered as the government of the numerical majority, were brought into equally strong light, and subjected to a masterly analysis, not as reasons for resisting what the author considered as an inevitable result of human progress, but as indications of the weak points of popular government, the defences by which it needs to be guarded, and the correctives which must be added to it in order that while full play is given to its beneficial tendencies, those which are of a different nature may be neutralized or mitigated."

"A collateral subject on which also I derived great benefit from the study of Tocqueville, was the fundamental question of centralization. The powerful philosophic analysis which he applied to American and to French experience, led him to attach the utmost importance to the performance of as much of the collective business of society, as can safely be so performed, by the people themselves, without any intervention of the executive government, either to supersede their agency, or to dictate the manner of its exercise. He viewed this practical political activity of the individual citizen, not only as one of the most effectual means of training the social feelings and practical intelligence of the people, so important in themselves and so indispensable to good government, but also as the specific counteractive to some of the characteristic infirmities of democracy, and a necessary protection against its degenerating into the only despotism of which, in the modern world, there is real danger—the absolute rule of the head of the executive over a congregation of isolated individuals, all equals but all slaves."

"Who was it that said of him that he was an aristocrat who accepted his defeat? That is, he knew democracy to be the conqueror, but he doubted how far it would be an improvement, he saw its perils, etc."

"One of his Cavour] favourite authors was Alexis de Tocqueville, whose study of democracy in the United States he on one occasion called the most remarkable book of modern times; here, in his opinion, was the most likely pointer to the direction that the world was about to take: a book full of hope but also a warning."

"The main stream which has borne European society towards Socialism during the past 100 years is the irresistible progress of Democracy. De Tocqueville drove and hammered this truth into the reluctant ears of the Old World two generations ago; and we have all pretended to carry it about as part of our mental furniture ever since. But like most epigrammatic commonplaces, it is not generally realized; and De Tocqueville's book has, in due course, become a classic which everyone quotes and nobody reads."

"Christ has a cosmic body that extends throughout the universe."

"The future is more beautiful than all the pasts."

"Science will, in all probability, be increasingly impregnated by mysticism."

"I am far from denying the destructive and disintegrating forces of passion. I will go so far as to agree that apart from the reproductive function, men have hitherto used love, on the whole, as an instrument of self-corruption and intoxication. But what do these excesses prove? Because fire consumes and electricity can kill are we to stop using them? The feminine is the most formidable of the forces of matter. True enough. "Very well, then," say the moralists, "we must avoid it." "Not at all," I reply, "we take hold of it." In every domain of the real (physical, affective, intellectual) "danger" is a sign of power. Only a mountain can create a terrifying drop. The customary education of the Christian conscience tends to make us confuse tutiorism with prudence, safety with truth. Avoiding the risk of transgression has become more important to us than carrying a difficult position for God. And it is this that is killing us. "The more dangerous a thing, the more is its conquest ordained by life": it is from that conviction that the modern world has emerged; and from that our religion, too, must be reborn."

"The truth is, indeed, that love is the threshold of another universe. Beyond the vibrations with which we are familiar, the rainbow-like range of its colours is still in full growth. But, for all the fascination that the lower shades have for us, it is only towards the "ultra" that the creation of light advances. It is in these invisible and, we might almost say, immaterial zones that we can look for true initiation into unity. The depths we attribute to matter are no more than the reflection of the peaks of spirit."

"What paralyzes life is lack of faith and lack of audacity. The difficulty lies not in solving problems but expressing them. And so we cannot avoid this conclusion: it is biologically evident that to gain control of passion and so make it serve spirit must be a condition of progress. Sooner or later, then, the world will brush aside our incredulity and take this step : because whatever is the more true comes out into the open, and whatever is better is ultimately realized. The day will come when, after harnessing the ether, the winds, the tides, gravitation, we shall harness for God the energies of love. And, on that day, for the second time in the history of the world, man will have discovered fire."

"There is neither spirit nor matter in the world; the stuff of the universe is spirit-matter. No other substance but this could produce the human molecule. I know very well that this idea of spirit-matter is regarded as a hybrid monster, a verbal exorcism of a duality which remains unresolved in its terms. But I remain convinced that the objections made to it arise from the mere fact that few people can make up their minds to abandon an old point of view and take the risk of a new idea. ... Biologists or philosophers cannot conceive a biosphere or noosphere because they are unwilling to abandon a certain narrow conception of individuality. Nevertheless, the step must be taken. For in fact, pure spirituality is as unconceivable as pure materiality. Just as, in a sense, there is no geometrical point, but as many structurally different points as there are methods of deriving them from different figures, so every spirit derives its reality and nature from a particular type of universal synthesis."

"The reality of spirit-matter is inevitably translated into and confirmed by a structure of the spirit."

"Through the incarnation God descended into nature in order to super-animate and take it back to him."

"Personally, I stick to my idea that we are watching the birth, more than the death, of a World. The scandal for you, is that England and France should have come to this tragedy because they have sincerely tried the road of peace. But did they not precisely make a mistake on the true meaning of "peace"? Peace cannot mean anything but a HIGHER PROCESS OF CONQUEST. ... The world is bound to belong to its most active elements. ... Just now, the Germans deserve to win because, however bad or mixed is their spirit, they have more spirit than the rest of the world. It is easy to criticize and despise the fifth column. But no spiritual aims or energy will ever succeed, or even deserve to succeed, unless it is able to spread and keep spreading a fifth column."

"We only have to look around us to see how complexity and psychic temperature are still rising: and rising no longer on the scale of the individual but now on that of the planet. This indication is so familiar to us that we cannot but recognize the objective, experiential, reality of a transformation of the planet as a whole."

"Above all I feel that you must resign yourself to taking me as I am, that is, with the congenital quality (or weakness) which ever since my childhood has caused my spiritual life to be completely dominated by a sort of profound 'feeling' for the organic realness of the World. At first it was an ill-defined feeling in my mind and heart, but as the years have gone by it has gradually become a precise, compelling sense of the Universe's general convergence upon itself; a convergence which coincides with, and culminates at its zenith in, him in quo omina constant, and whom the Society has taught me to love."

"I can truly say — and this in virtue of the whole structure of my thought — that I now feel more indissolubly bound to the hierarchical Church and to the Christ of the Gospel than ever before in my life. Never has Christ seemed to me more real, more personal or more immense."

"Since once again, O Lord, in the steppes of Asia, I have no bread, no wine, no altar, I will raise myself above those symbols to the pure majesty of reality, and I will offer to you, I, your priest, upon the altar of the entire earth, the labor and the suffering of the world. Receive, O Lord, in its totality the Host which creation, drawn by your magnetism, presents to you at the dawn of a new day. This bread, our effort, is in itself, I know, nothing but an immense disintegration. This wine, our anguish, as yet, alas! is only an evaporating beverage. But in the depths of this inchoate Mass you have placed — I am certain, for I feel it — an irresistible and holy desire that moves us all, the impious as well as the faithful to cry out: "O Lord, make us one!""

"Mankind is now caught up, as though in a train of gears, at the heart of a continually accelerating vortex of self-totalisation"

"This soul can only be a conspiracy of individuals"

"If THIS book is to be properly understood, it must be read not as a work on metaphysics, still less as a... theological essay, but purely and simply as a scientific treatise."

"This book deals with man solely as a phenomenon; but... with the whole pheneomenon..."

"The degree of concentration of a consciousness varies in inverse ratio to the simplicity of the material compound... Spiritual perfection (or conscious 'centreity') and material synthesis (or complexity) are but two aspects or connected parts of one and the same phenomenon."

"In sum, all the rest of this essay will be nothing but the story of the struggle in the universe between the unified multiple and the unorganized multitude: the full application of great Law of complexity and consciousness: a law that... implies a psychically convergent structure and curvature of the world."

"There is no concept more familiar... than... spiritual energy, yet there is none... more opaque scientifically."

"Nowhere... is the need more urgent of building a bridge between the... the physical and the moral..."

"To connect the two energies, of the body and the soul, in a coherent manner: science has provisionally decided to ignore the question... caught up as we are here in the logic of a system where the within of things has just as much or... more value than their without... we must advance."

"Sometimes we need bread, sometimes wine, sometimes a tonic or a hormone injection, sometimes the stimulation of a colour, sometimes the magic of a sound which goes in at our ears as a vibration and reaches our brains in the form of inspiration. ...[T]here is something through which material and spiritual energy hold together and are complementary. ...[T]here must be a single energy operating in the world. ...[T]he 'soul' must be ...a focal point of transformation ...[F]orces of bodies converge, to become interiorised and sublimated in beauty and truth. ...Yet, ...direct transformation of one of these two energies into the other... has to be abandoned. As... we try to couple them... their mutual independence becomes as clear as their interrelation."

"To the cosmic corpuscles we should find it natural to attribute an individual radius of action as limited as their dimensions. We find, on the contrary, that each of them can only be defined by virtue of its influence on all around it. Whatever space we suppose it to be in, each cosmic element radiates in it and entirely fills it. However narrowly the heart of an atom may be circumscribed, its realm is co-extensive, at least potentially, with that of every other atom. This strange property we will come across again, even in the human molecule."

"[W]e realise... the fact and... reason for the diversity of animal behaviour. From the moment we regard evolution as... psychical transformation, we see... a multitude of forms of instincts each corresponding to a... solution of the problem of life. The 'psychical' make-up of an insect is not and cannot be that of a vertebrate ; nor can... [that] of a squirrel be that of a cat or... elephant: this in virtue of the position[s]... on the tree of life. ...[W]e begin to see ...a gradation formed. If instinct is a variable dimension, the instincts will... create, beneath their complexity, a growing system. They will form as a whole a... fan-like structure in which the higher terms on each nervure are recognised... by a greater range of choice and depending on a better defined centre of coordination and consciousness. ...The 'psychical' make-up of a dog... is... superior to that of a mole or a fish. ...[T]he upholders of the spiritual explanation have no need to be disconcerted when they see... in the higher animals (particularly in the great apes) ways and reactions which strangely recall... 'a reasoning soul'. If the story of life is no more than a movement of consciousness veiled by morphology, it is inevitable that... in the proximity of man, the 'psychical' make-ups seem to reach the borders of intelligence."

"When water is heated to boiling... and one goes on heating it, the first thing that follows—without change of temperature—is a tumultuous expansion of freed and vaporised molecules. Or, taking a series of sections from the base towards the summit of a cone, their area decreases constantly; then suddenly, with another infinitesimal displacement, the surface vanishes leaving us with a point. Thus... we are able to imagine the mechanism involved in the critical threshold of reflection. ...[N]ervous systems followed pari passu the process of increased complication and concentration. Finally, with the primates, an instrument was fashioned so remarkably supple and rich that the step immediately following could not take place without the whole animal psychism being... recast and consolidated on itself. ...When the anthropoid... had been brought 'mentally' to boiling point.... Or... had almost reached the summit of the cone, a final effort took place along the axis. ...What was previously only a centred surface became a centre. By a tiny 'tangential' increase, the 'radial' was turned back on itself and... took an infinite leap forward. Outwardly, almost nothing in the organs had changed. But in depth, a great revolution... consciousness was now leaping and boiling in a space of super-sensory relationships and representations; and simultaneously... was capable of perceiving itself... for the first time."

"Those who adopt the spiritual explanation are right when they defend... a... transcendence of man over the rest of nature. But neither are the materialists wrong when they maintain that man is just one further term in a series of animal forms. Here, as in so many cases, the two antithetical kinds of evidences are resolved in a movement... to the highly natural... 'change of state'. From the cell to the thinking animal, as from the atom to the cell, a single process (a psychical kindling or concentration) goes on without interruption... in the same direction. But by virtue of this permanence in the operation, it is inevitable... that certain leaps... transform the subject of the operation."

"Discontinuity in continuity: that is how... the birth of thought, like that of life, presents... and defines itself."

"A glow ripples outward from the first spark of conscious reflection. The point of ignition grows larger. The fire spreads in ever widening circles till finally the whole planet is covered with incandescence. Only one interpretation, only one name can be found worthy of this grand phenomenon. Much more coherent and just as extensive as any preceding layer, it is really a new layer, the 'thinking layer', which, since its germination at the end of the period, has spread over and above the world of plants and animals. In other words, outside and above the biosphere there is the ."

"Is evolution a theory, a system or a hypothesis? It is much more: it is a general condition to which all theories, all hypotheses, all systems must bow and which they must satisfy henceforward if they are to be thinkable and true. Evolution is a light illuminating all facts, a curve that all lines must follow."

"If there were no internal propensity to unite, even at a prodigiously rudimentary level—indeed in the molecule itself—it would be physically impossible for love to appear higher up, with us, in hominized form. . . . Driven by the forces of love, the fragments of the world seek each other so that the world may come into being."

"Love alone is capable of uniting living beings in such a way as to complete and fulfill them, for it alone takes them and joins them by what is deepest in themselves. All we need is to imagine our ability to love developing until it embraces the totality of men and the earth."

"A universal love is not only psychologically possible; it is the only complete and final way in which we are able to love."

"The radical defect in all forms of belief in progress, as they are expressed in positivist credos, is that they do not definitely eliminate death. What is the use of detecting a focus of any sort in the van of evolution if that focus can and must one day disintegrate? To satisfy the ultimate requirements of our action, Omega must be independent of the collapse of the forces with which evolution is woven."

"Actuality, irreversibility. ...Omega ...is discovered ...at the end ...[I]n it the movement culminates. Yet... under this evolutive facet Omega still only reveals half of itself. While being the last term of its series, it is also outside all series. ...If by its very nature it did not escape from time and space which it gathers together, it would not be Omega."

"Autonomy, actuality, irreversibility, and... transcendence are the four attributes of Omega. In this way... we... enclose the energy-complex of our universe. ...Contrary to the appearances still admitted by physics, the Great Stability is not at the bottom in the infra-elementary sphere, but at the top in the ultra-synthetic sphere. ...[E]ntirely by its tangential envelope ...the world goes on dissipating itself in a chance way into matter. By its radial nucleus it finds its shape and... consistency in gravitating against the tide of probability towards a divine focus of mind which draws it onward. Thus something in the cosmos escapes from entropy, and does so more and more."

"However convergent it be, evolution cannot attain to fulfilment on earth except through a point of dissociation. With this we are introduced to a fantastic and inevitable event which now begins to take shape in our perspective, the event which comes nearer with every day that passes: the end of all life on our globe, the death of the planet, the ultimate phase of the phenomenon of man."

"Noogenesis rises upwards in us and through us unceasingly. ...[T]he closer association of the grains of thought; the synthesis of individuals and of nations or races; the need of an autonomous and supreme personal focus to bind elementary personalities... in an atmosphere of active sympathy. ...[A]ll this results from the combined action of two curvatures—the roundness of the earth and the cosmic convergence of mind—in conformity with the law of complexity and consciousness."

"Now when sufficient elements have sufficiently agglomerated, this essentially convergent movement will attain such intensity and such quality that mankind, taken as a whole, will be obliged—as happened to the individual forces of instinct—to reflect upon itself at a single point; that is to say, in this case, to abandon its organo-planetary foothold so as to shift its centre on to the transcendent centre of its increasing concentration. This will be the end and the fulfillment of the spirit of the earth. The end of the world: the wholesale internal introversion upon itself of the , which has simultaneously reached the uttermost limit of its complexity and its centrality. The end of the world: the overthrow of equilibrium, detaching the mind, fulfilled at last, from its material matrix, so that it will henceforth rest with all its weight on God-Omega."

"Are we to foresee man seeking to fullfil himself collectively upon himself, or personally on a greater than himself? Refusal or acceptance of Omega? ... Universal love would only vivify and detach finally a fraction of the noosphere so as to consummate it—the part which decided to "cross the threshold", to get outside itself into the other."

"The death of the materially exhausted planet; the split of the noosphere, divided on the form to be given to its unity; and simultaneously (endowing the event with all its significance and with all its value) the liberation of that percentage of the universe which, across time, space and evil, will have succeeded in laboriously synthesising itself to the very end. Not an indefinite progress, which is an hypothesis contradicted by the convergent nature of noogenesis, but an ecstasy transcending the dimensions and the framework of the visible universe."

"As a result of changes which, over the last century, have modified our empirically based pictures of the world and hence the moral value of many of its elements, the "human religious ideal" inclines to stress certain tendencies and to express itself in terms which seem, at first sight, no longer to coincide with the "christian religious ideal"."

"At the heart of our universe, each soul exists for God, in our Lord."

"God is inexhaustibly attainable in the totality of our action."

"By virtue of creation, and still more the incarnation, nothing here is profane for those who know how to see."

"Those who spread their sails in the right way to the winds of the earth will always find themselves born by a current towards the open seas."

"We are like soldiers who fall during the assault which leads to peace."

"In the spiritual life, as in all organic processes, everyone has their optimum and it is just as harmful to go beyond it as not to attain it."

"All the communions of a life-time are one communion. All the communions of all men now living are one communion. All the communions of all men, present, past and future, are one communion."

"A breeze passes in the night. When did it spring up? Whence does it come? Whither is it going? No man knows."

"The world can no more have two summits than a circumference can have two centres."

"In the "Alexandrian" explanation described above, the multiple from which evolution emerges is both secondary and sinful from its origin: it represents in fact (an idea that smacks of Manicheanism and the Hindu metaphysical systems) broken and pulverized unity. Starting from a very much more modern and completely different point of view, let us assert, as our original postulate, that, the multiple (that is, non-being, if taken in the pure state) being the only rational form of a creatable (creabile) nothingness, the creative act is comprehensible only as a gradual process of arrangement and unification, which amounts to accepting that to create is to unite. And, indeed, there is nothing to prevent our holding that union creates. To the objection that union presupposes already existing elements, I shall answer that physics has just shown us (in the case of mass) that experientially (and for all the protests of "common sense") the moving object exists only as the product of its motion."

"In its most general form and from the point of view of physics, love is the internal, affectively apprehended, aspect of the affinity which links and draws together the elements of the world, centre to centre. This is how it has been understood by the great philosophers from Plato, the poet, to Nicolas of Cusa and other representatives of frigid scholasticism. Once this definition has been accepted, it gives rise to a series of important consequences. Love is power of producing inter-centric relationship. It is present, therefore (at least in a rudimentary state), in all the natural centres, living and pre-living, which make up the world; and it represents, too, the most profound, most direct, and most creative form of inter-action that it is possible to conceive between those centres. Love, in fact, is the expression and the agent of universal synthesis."

"We are not human beings having a spiritual experience; we are spiritual beings having a human experience."

"Joy is the most infallible sign of the presence of God."

"The astonishing resonance of his research, as well as the brilliance of his personality and richness of his thinking, have profoundly marked our epoch. In him, a powerful poetic intuition of nature's profound value, a sharp perception of creation's dynanism, and a broad vision of the world's future join together with an incontestable religious fervor. Similarly, his unremitting desire to dialogue with the science of his time and his bold optimism about the evolution of the world have given his intuitions — through the rich variety of his words and the magic of his images — considerable influence. Completely turned to the future, this synthesis, often lyrical and animated with passion for the universal, will help to restore hope to those assailed by doubts. ... What our contemporaries will undoubtedly remember, beyond the difficulties of conception and deficiencies of expression in this audacious attempt to reach a synthesis, is the testimomy of the coherent life of a man possessed by Christ in the depths of his soul. He was concerned with honoring both faith and reason, and anticipated the response to John Paul II's appeal: "Be not afraid, open, open wide to Christ the doors of the immense domains of culture, civilization, and progress.""

"In his own poetic style, the French Jesuit Teilhard de Chardin liked to meditate on the Eucharist as the firstfruits of the new creation. In an essay called The Monstrance he describes how, kneeling in prayer, he had a sensation that the Host was beginning to grow until at last, through its mysterious expansion, "the whole world had become incandescent, had itself become like a single giant Host." Although it would probably be incorrect to imagine that the universe will eventually be transubstantiated, Teilhard correctly identified the connection between the Eucharist and the final glorification of the cosmos."

"In every age, said scientist-philosopher Pierre Teilhard de Chardin, man has proclaimed himself at a turning point in history. " And to a certain extent, as he is advancing on a rising spiral, he has not been wrong. But there are moments when this impression of transformation becomes accentuated and is thus particularly justified." Teilhard prophesied the phenomenon central to this book: a conspiracy of men and women whose new perspective would trigger a critical contagion of change. Throughout history virtually all efforts to remake society began by altering its outward form and organization."

"There are really only two ways, it seems to me, in which we can think about our existence here on Earth. We either agree with Macbeth that life is nothing more than a "tale told by an idiot," a purposeless emergence of life-forms including the clever, greedy, selfish, and unfortunate species that we call homo sapiens — the "evolutionary goof." Or we believe that, as Pierre Teilhard de Chardin put it, "There is something afoot in the universe, something that looks like gestation and birth." In other words, a plan, a purpose to it all."

"It can be said that he applied his whole life, his tremendous intellect and his great spiritual faith to the concept of building up a philosophy that would reconcile Christian theology with the scientific theory of evolution, that would relate the facts of religious experience to those of natural science. The Phenomenon of Man is Pierre Teilhard's most important book and contains the quintessence of his thought. Its subject could be described as the surging evolution of the world from the primal stuff of the universe, through life, to consciousness and man."

"Yet the greater part of it, I shall show, is nonsense, tricked out with a variety of metaphysical conceits, and its author can be excused of dishonesty only on the grounds that before deceiving others he has taken great pains to deceive himself."

"What Teilhard seems to be trying to say is that evolution is often (he says always) accompanied by an increase of orderliness or internal coherence or degree of integration. In what sense is the fertilized egg that develops into an adult human being 'higher' than, say, a bacterial cell? In the sense that it contains richer and more complicated genetical instructions for the execution of those processes that together constitute development. Thus Teilhard's radial, spiritual or psychic energy may be equated to 'information'... in the sense... made... precise by modern communication engineers. To equate it to consciousness, or to regard degree of consciousness as a measure of information content, is one of the silly little metaphysical conceits... Teilhard's belief, enthusiastically shared by Sir Julian Huxley, that evolution flouts or foils the second law of thermodynamics is based on a confusion of thought; and the idea that evolution has a main track or privileged axis is unsupported by scientific evidence."

"You can't fit the Almighty into your intellectual categories. I might suggest that you look into some of the works of Pierre Teilhard de Chardin (The Phenomenom of Man et al.). He was a paleontologist-helped to discover Peking man-and also a man of God. I don't suggest you go to him for answers but for different questions, for that stretching of the imagination that you need to make you a sceptic in the face of much that you are learning, much of which is new and shocking but which when boiled down becomes less so and takes its place in the general scheme of things."

"It must be regarded as an important service of Teilhard de Chardin's that he rethought these ideas from the angle of the modern view of the world and, in spite of a not entirely unobjectionable tendency toward the biological approach, nevertheless on the whole grasped them correctly and in any case made them accessible once again. Let us listen to his own words: The human monad “can only be absolutely itself by ceasing to be alone”. In the background is the idea that in the cosmos, alongside the two orders or classes of the infinitely small and the infinitely big, there is a third order, which determines the real drift of evolution, namely, the order of the infinitely complex. It is the real goal of the ascending process of growth or becoming; it reaches a first peak in the genesis of living things and then continues to advance to those highly complex creations that give the cosmos a new center: “Imperceptible and accidental as the position they hold may be in the history of the heavenly bodies, in the last analysis the planets are nothing less than the vital points of the universe. It is through them that the axis now runs, on them is henceforth concentrated the main effort of an evolution aiming principally at the production of large molecules.” The examination of the world by the dynamic criterion of complexity thus signifies “a complete inversion of values. A reversal of the perspective... This leads to a further passage in Teilhard de Chardin that is worth quoting in order to give at least some indication here, by means of a few fragmentary excerpts, of his general outlook. "The Universal Energy must be a Thinking Energy if it is not to be less highly evolved than the ends animated by its action. And consequently ... the attributes of cosmic value with which it is surrounded in our modern eyes do not affect in the slightest the necessity obliging us to recognize in it a transcendent form of Personality.""

"And so we can now say that the goal of worship and the goal of creation as a whole are one and the same — divinization, a world of freedom and love. But this means that the historical makes its appearance in the cosmic. The cosmos is not a kind of closed building, a stationary container in which history may by chance take place. It is itself movement, from its one beginning to its one end. In a sense, creation is history. Against the background of the modern evolutionary world view, Teilhard de Chardin depicted the cosmos as a process of ascent, a series of unions. From very simple beginnings the path leads to ever greater and more complex unities, in which multiplicity is not abolished but merged into a growing synthesis, leading to the “Noosphere”, in which spirit and its understanding embrace the whole and are blended into a kind of living organism. Invoking the epistles to the Ephesians and Colossians, Teilhard looks on Christ as the energy that strives toward the Noosphere and finally incorporates everything in its “fullness’. From here Teilhard went on to give a new meaning to Christian worship: the transubstantiated Host is the anticipation of the transformation and divinization of matter in the christological “fullness”. In his view, the Eucharist provides the movement of the cosmos with its direction; it anticipates its goal and at the same time urges it on.”"

"Hardly anyone else has tried to bring together the knowl­edge of Christ and the idea of evolution as the scientist (paleontologist) and theologian Fr. Pierre Teilhard de Chardin, S.J., has done. … His fascinating vision … has represented a great hope, the hope that faith in Christ and a scientific approach to the world can be brought together. … These brief references to Teilhard cannot do justice to his efforts. The fascination which Teilhard de Chardin exer­cised for an entire generation stemmed from his radical man­ner of looking at science and Christian faith together."

"Man occupies a special place in the Cartesian scheme. He alone is endowed with mind. Descartes believed that animals did not possess one, that they were simply extremely complicated automatons. Other thinkers have rejected this point of view and proposed to endow all matter in the universe — living or inanimate — with consciousness. This "panpsychism" has been promoted by, among others, Teilhard de Chardin and, more recently by the British-American physicist Freeman Dyson, who holds that mind is present in every particle of matter."

"I am on the edge of mysteries and the veil is getting thinner and thinner."

"Dans les champs de l'observation le hasard ne favorise que les esprits préparés."

"There does not exist a category of science to which one can give the name applied science. There are sciences and the applications of science, bound together as the fruit of the tree which bears it."

"L' univers est dissymetrique..."

"I beseech you to take interest in these sacred domains so expressively called laboratories. Ask that there be more and that they be adorned for these are the temples of the future, wealth and well-being. It is here that humanity will grow, strengthen and improve. Here, humanity will learn to read progress and individual harmony in the works of nature, while humanity's own works are all too often those of barbarism, fanaticism and destruction."

"Posterity will one day laugh at the foolishness of modern materialistic philosophers. The more I study nature, the more I stand amazed at the work of the Creator. I pray while I am engaged at my work in the laboratory."

"Young men, have confidence in those powerful and safe methods, of which we do not yet know all the secrets. And, whatever your career may be, do not let yourselves become tainted by a deprecating and barren scepticism, do not let yourselves be discouraged by the sadness of certain hours which pass over nations. Live in the serene peace of laboratories and libraries. Say to yourselves first : "What have I done for my instruction?" and , as you gradually advance, "What have I done for my country?" until the time comes when you may have the immense happiness of thinking that you have contributed in some way to the progress and to the good of humanity. But, whether our efforts are or not favoured by life, let us be able to say, when we come near the great goal, "I have done what I could.""

"Science knows no country, because knowledge belongs to humanity, and is the torch which illuminates the world. Science is the highest personification of the nation because that nation will remain the first which carries the furthest the works of thought and intelligence."

"One does not ask of one who suffers: What is your country and what is your religion? One merely says: You suffer, that is enough for me..."

"Let me tell you the secret that has led me to my goal. My strength lies solely in my tenacity."

"A bottle of wine contains more philosophy than all the books in the world."

"Le premier regard de l'homme jeté sur l'univers n'y découvre que variété, diversité, multiplicité des phénomènes. Que ce regard soit illuminé par la science, — par la science qui rapproche l'homme de Dieu, — et la simplicité et l'unité brillent de toutes parts."

"La génération spontanée, je la cherche sans la découvrir depuis vingt ans. Non, je ne la juge pas impossible. Mais quoi donc vous autorise à vouloir qu'elle ait été l'origine de la vie? Vous placez la matière avant la vie et vous faites la matière existante de toute éternité. Qui vous dit que, le progrès incessant de la science n'obligera pas les savants, qui vivront dans un siècle, dans mille ans, dans dix mille ans... à affirmer que la vie a été de toute éternité et non la matière.? Vous passez de la matière à la vie parce que votre intelligence actuelle, si bornée par rapport à ce que sera l'intelligence des naturalistes futurs, vous dit qu'elle ne peut comprendre autrement les choses. Qui m'assure que dans dix mille ans on ne considérera pas que c'est de la vie qu'on croira impossible de ne pas passer à la matière? Si vous voulez être au nombre des esprits scientifiques, s, qui seuls comptent, il faut vous débarrasser des idées et des raisonnements a priori et vous en tenir aux déductions nécessaires des faits établis et ne pas accorder plus de confiance qu'il ne faut aux déductions de pures hypothèses.""

"Great problems are now being handled, keeping every thinking man in suspense; the unity or multiplicity of human races; the creation of man 1,000 years or 1,000 centuries ago; the fixity of species, or the slow and progressive transformation of one species into another; the eternity of matter; the idea of a God unnecessary: such are some of the questions that humanity discusses nowadays."

"Comprenez-vous maintenant le lien qui existe entre la question des générations spontanées et ces grands problèmes que j'ai énumérés en commençant? Mais, messieurs, dans un pareil sujet, assez de poésie comme cela, assez de fantaisie et de solutions instinctives; il est temps que la science, la vraie méthode reprenne ses droits et les exerce. Il n'y a ici ni religion, ni philosophie, ni athéisme, ni matérialisme, ni spiritualisme qui tienne. Je pourrais même ajouter : Comme savant, peu m'importe. C'est une question de fait; je l'ai abordée sans idée préconçue, aussi prêt à déclarer, si l'expérience m'en avait imposé l'aveu, qu'il existe des générations spontanées, que je suis persuadé aujourd'hui que ceux qui les affirment ont un bandeau sur les veux."

"Et par conséquent, messieurs pourrais-je dire, en vous montrant ce liquide : J’ai pris dans l’immensité de la création ma goutte d’eau, et je l’ai prise toute pleine de la gelée féconde, c’est-à-dire, pour parler le langage de la science, toute pleine des éléments appropriés au développement des êtres inférieurs, Et j’attends, et j’observe, et je l’interroge, et je lui demande de vouloir bien recommencer pour moi la primitive création ; ce serait un si beau spectacle ! Mais elle est muette ! Elle est muette depuis plusieurs années que ces expériences sont commencées. Ah ! c’est que j’ai éloigné d’elle, et que j’éloigne encore en ce moment, la seule chose qu’il n’ait pas été donné à l’homme de produire, j’ai éloigné d’elle les germes qui flottent dans l’ait" j’ai éloigné d’elle la vie, car la vie c’est le germe et le germe c’est la vie. Jamais la doctrine de la génération spontanée ne se relèvera du coup mortel que Cette simple expérience lui porte."

"No, there is now no circumstance known in which it can be affirmed that microscopic beings came into the world without germs, without parents similar to themselves. Those who affirm it have been duped by illusions, by ill-conducted experiments, spoilt by errors that they either did not perceive or did not know how to avoid."

"Maintenant, messieurs, il y aurait un beau sujet à traiter : c’est celui du rôle, dans l’économie générale de la création, de quelques-uns de ces petits êtres qui sont les agents de la fermentation, les agents de la putréfaction, de la désorganisation de tout ce qui a eu vie il la surface du globe. Ce rôle est immense, merveilleux, vraiment émouvant. Un jour peut-être me sera-t-il donné de vous exposer ici quelques-uns de ces résultats. Dieu veuille que ce soit encore en présence à une aussi brillante assemblée!"

"To prove that, until this very day, life has never been shown to man as a product of the forces that govern matter, it could be useful the spiritual doctrine which has been very neglected elsewhere, but always finds at least a glorious refuge in your groups. Perhaps you know that in this difficult question concerning the origin of the infinitesimal, I will have brought experimental rigor that has grown weary of contradiction. Referring to the merit, however, we have inherited severe rules of the method from the great experimenters: Galileo, Pascal, Newton and their followers for two centuries."

"The human spirit, driven by an invincible force, will never cease to ask: What is beyond? Does he want to stop either in time or in space? Since the point at which he has reigned is only a finite magnitude, greater only than all those who have preceded him, he has scarcely begun to think of it as the implacable question and always without being able to silence his curiosity. There is nothing to answer: there are spaces, times or magnitudes without limits. No one understands these words."

"He who proclaims the existence of the Infinite, and none can avoid it — accumulates in that affirmation more of the supernatural than is to be found in all the miracles of all the religions; for the notion of the Infinite presents that double character that forces itself upon us and yet is incomprehensible. When this notion seizes upon our understanding we can but kneel ... I see everywhere the inevitable expression of the Infinite in the world; through it the supernatural is at the bottom of every heart. The idea of God is a form of the idea of the Infinite. As long as the mystery of the infinite weighs on human thought, temples will be erected for the worship of the Infinite, whether God is called Brahma, Allah, Jehovah, or Jesus; and on the pavement of these temples, men will be seen kneeling, prostrated, annihilated by the thought of the Infinite."

"Où sont les vraies sources de la dignité humaine, de la liberté et de la démocratie moderne, sinon dans la notion de l’infini devant laquelle tous les hommes sont égaux?"

"Les Grecs avaient compris la mystérieuse puissance de ce dessous de choses. Ce sont eux qui nous ont légué un des plus beaux mots de notre langue, le mot enthousiasme. — Εν Θεος. — Un Dieu intérieur."

"La grandeur des actions humaines se mesure à l’inspiration qui les fait naître. Heureux celui qui porte en soi un Dieu, un idéal de la beauté et qui lui obéit : idéal de l’art, idéal de la science, idéal de la patrie, idéal des vertus de l’Évangile! Ce sont là les sources vives des grandes pensées et des grandes actions. Toutes s’éclairent des reflets de l’infini."

"If perchance you should falter during the journey, a hand would be there to support you. If that should be wanting, God, who alone could take that hand from you, would Himself accomplish its work."

"Though one discovery always surpasses another, and though the chemical and physical knowledge accumulated since his time has gone beyond all Lavoisier's dreams, his work, like that of Newton and a few other rare spirits, will remain ever young. Certain details will age, as do the fashions of another time, but the foundation, the method, constitute one of those great aspects of the human mind, the majesty of which is only increased by years."

"God grant that by my persevering labours I may bring a little stone to the frail and ill-assured edifice of our knowledge of those deep mysteries of Life and Death where all our intellects have so lamentably failed."

"I confess frankly, however, that I am not competent on the question of our philosophical schools. Of M. Comte I have only read a few absurd passages; of M. Littré I only know the beautiful pages you were inspired to write by his rare knowledge and some of his domestic virtues. My philosophy is of the heart and not of the mind, and I give myself up, for instance, to those feelings about eternity which come naturally at the bedside of a cherished child drawing its last breath. At those supreme moments, there is something in the depths of our souls which tells us that the world may be more than a mere combination of phenomena proper to a mechanical equilibrium brought out of the chaos of the elements simply through the gradual action of the forces of matter."

"You say that, in the present state of science, it is wiser to have no opinion: well, I have an opinion, not a sentimental one, but a rational one, having acquired a right to it by twenty years of assiduous labour, and it would be wise in every impartial mind to share it. My opinion — nay more, my conviction — is that, in the present state of science, as you rightly say, spontaneous generation is a chimera ; and it would be impossible for you to contradict me, for my experiments all stand forth to prove that spontaneous generation is a chimera. What is then your judgment on my experiments? Have I not a hundred times placed organic matter in contact with pure air in the best conditions for it to produce life spontaneously? Have I not practised on these organic materia which are most favourable, according to all accounts, to the genesis of spontaneity, such as blood, urine, and grape juice? How is it that you do not see the essential difference between my opponents and myself? Not only have I contradicted, proof in hand, every one of their assertions, while they have never dared to seriously contradict one of mine, but, for them, every cause of error benefits their opinion. For me, affirming as I do that there are no spontaneous fermentations, I am bound to eliminate every cause of error, every perturbing influence, I can maintain my results only by means of most irreproachable experiments; their opinions, on the contrary, profit by every insufficient experiment and that is where they find their support."

"You bring me the deepest joy that can be felt by a man whose invincible belief is that Science and Peace will triumph over Ignorance and War, that nations will unite, not to destroy, but to build, and that the future will belong to those who will have done most for suffering humanity."

"The more I know, the more nearly is my faith that of the Breton peasant. Could I but know all I would have the faith of a Breton peasant woman."

"When I approach a child, he inspires in me two sentiments; tenderness for what he is, and respect for what he may become."

"Religion has no more place in science than science has in religion."

"It is surmounting difficulties that makes heroes."

"A little science estranges men from God, but much science leads them back to Him."

"The microbe is nothing. The terrain is everything."

"In September 1873 the Germans, who had been occupying sixteen départements, finally left the country. Showing remarkable resilience, the French had discharged the entire five-billion-franc indemnity in a little more than two years. These reparations had been paid so promptly thanks largely to the profits from a booming wine industry, since Louis Pasteur had discovered that pasteurizing wine — briefly heating it to fifty-five degrees Celsius to kill off the microscopic organisms — made it last longer and travel better. The result was an increase in exports to countries such as Britain and America. French art as well as French wine looked like it was beginning to travel well."

"Pasteur originally conceived the idea of germs and of destroying them. Although this started as a personal thing, it has mushroomed into DDT, killing beetles and worms, resulting in food contamination, much sickness, and trouble. Although he is regarded as hero by modern medicine, Pasteur will be treated in much the same way as a warmonger when he is judged in the spiritual world."

"Pasteur was far ahead of his time. Although the structural theory of Kekulé had not yet been proposed, Pasteur explained his results by speaking of the molecules themselves, saying, “There is no doubt that [in the dextro tartaric acid] there exists an asymmetric arrangement having a nonsuperimposable image. It is no less certain that the atoms of the levo acid have precisely the inverse asymmetric arrangement.” Pasteur's vision was extraordinary, for it was not until 25 years later that his ideas regarding the asymmetric carbon atom were confirmed. Today, we would describe Pasteur's work by saying that he had discovered enantiomers. Enantiomers, also called optical isomers, have identical physical properties, such as melting point and boiling point, but differ in the direction in which their solutions rotate plane-polarized light."

"Il est dans la nature humaine de penser sagement et d'agir d'une façon absurde."

"Il est sage de ne mettre ni crainte, ni espérance dans l’avenir incertain."

"Le christianisme a beaucoup fait pour l’amour en en faisant un péché."

"La souffrance! quelle divine méconnu! Nous lui devons tout ce qu'il ya de bon en nous, tout ce qui donne du prix à la vie; nous lui devons la pitié, nous lui devons le courage, nous lui devons toutes les vertus."

"En art comme en amour, l'instinct suffit."

"S’il fallait absolument choisir, j’aimerais mieux faire une chose immorale qu’une chose cruelle."

"Cela consiste pour les pauvres à soutenir et à conserver les riches dans leur puissance et leur oisiveté. Ils y doivent travailler devant la majestueuse égalité des lois, qui interdit au riche comme au pauvre de coucher sous les ponts, de mendier dans les rues et de voler du pain."

"Pour accomplir de grandes choses il ne suffit pas d'agir, il faut rêver; il ne suffit pas de calculer, il faut croire."

"II n'y a que les pauvres gens qui payent comptant. Ce n'est pas par vertu; c'est parce qu'on ne leur fait pas crédit."

"L'ignorance et l'erreur sont nécessaires à la vie comme le pain et l'eau."

"Ce sont les hommes qui n'aiment pas les femmes qui s'intéressent à la toilette des femmes. Et les hommes qui aiment les femmes ne voient pas seulement comment elles sont habillées."

"Dans tout État policé, la richesse est chose sacrée; dans les démocraties elle est la seule chose sacrée."

"L'innocence, le plus souvent, est un bonheur et non pas une vertu."

"Nous avons des remèdes pour faire parler les femmes; nous n'en avons pas pour les faire taire."

"Il ne savait rien, ne voulait rien savoir, en quoi il se conformait à son génie, dont il ne surchargeait point l’aimable petitesse, et son heureux instinct lui conseillait de comprendre peu plutôt que de comprendre mal."

"Un conte sans amour est comme du boudin sans moutarde; c’est chose insipide."

"Il est à peu près impossible de constituer systématiquement une morale naturelle. La nature n'a pas de principes. Elle ne nous fournit aucune raison de croire que la vie humaine est respectable. La nature, indifférente, ne fait nulle distinction du bien et du mal."

"De toutes les définitions de l'homme, la plus mauvaise me paraît celle qui en fait un animal raisonnable."

"On croit mourir pour la patrie; on meurt pour les industriels."

"Quand une chose a été dite et bien dite, n'ayez aucun scrupule, prenez-la, copiez."

"On devient bon écrivain comme on devient bon menuisier: en rabotant ses phrases."

"Si 50 millions de personnes disent une bêtise, c'est quand même une bêtise."

"A people under the menace of war and of invasion is very easy to govern. It does not claim social reforms, it does not cavil over armaments or military equipment. It pays without haggling, it ruins itself at it, and that is excellent for the syndicates, the financiers, and the heads of industry to whom patriotic terrors open an abundant source of gain."

"Je ne sais pas de lecture plus facile, plus attrayante, plus douce que celle d'un catalogue."

"Les livres d'histoire qui ne mentent pas sont tout fort maussades."

"Les amants qui aiment bien n'écrivent pas leur bonheur."

"Savoir n'est rien, imaginer est tout."

"Il se flattait d'être sans préjugés, et cette prétention était à elle seule un gros préjugé."

"Les hommes qui se sont occupés du bonheur des peuples ont rendu leurs proches bien malheureux."

"L'homme est ainsi fait qu'il ne se délasse d'un travail que par un autre."

"J'ai toujours préféré la folie des passions à la sagesse de l'indifférence."

"Les gens qui n'eurent point de faiblesses sont terribles; on n'a point de prise sur eux."

"L'art d'enseigner n'est que l'art d'éveiller la curiosité des jeunes âmes pour la satisfaire ensuite."

"Tous les changements, même les plus souhaités ont leur mélancolie, car ce que nous quittons, c'est une partie de nous-mêmes; il faut mourir à une vie pour entrer dans une autre."

"C'est d'actes et non d'idées que vivent les peuples."

"On reproche aux gens de parler d’eux-mêmes. C’est pourtant le sujet qu’ils traitent le mieux."

"Les plus beaux mots du monde ne sont que de vains sons, si on ne les comprend pas."

"Il est bon que le cœur soit naïf et que l’esprit ne le soit pas."

"Le bon critique est celui qui raconte les aventures de son âme au milieu des chefs-d'œuvre."

"L'ironie, c'est la gaieté de la réflexion et la joie de la sagesse."

"And to me it seems that you have fallen asleep upon a white rock, and in a parish of dreams, and have dreamt all this in a moment while it was night."

"The gods conform scrupulously to the sentiments of their worshippers: they have reasons for so doing. Pay attention to this. The spirit which favoured the accession in Rome of the god of Israel was not merely the spirit of the masses, but also that of the philosophers. At that time, they were nearly all Stoics, and believed in one god alone, one on whose behalf Plato had laboured and one unconnected by tie of family or friendship with the gods of human form of Greece and Rome. This god, through his infinity, resembled the god of the Jews. Seneca and Epictetus, who venerated him, would have been the first to have been surprised at the resemblance, had they been called upon to institute a comparison. Nevertheless, they had themselves greatly contributed towards rendering acceptable the austere monotheism of the Judaeo-Christians. Doubtless a wide gulf separated Stoic haughtiness from Christian humility, but Seneca's morals, consequent upon his sadness and his contempt of nature, were paving the way for the Evangelical morals. The Stoics had joined issue with life and the beautiful; this rupture, attributed to Christianity, was initiated by the philosophers. A couple of centuries later, in the time of Constantine, both pagans and Christians will have, so to speak, the same morals and philosophy. The Emperor Julian, who restored to the Empire its old religion, which had been abolished by Constantine the Apostate, is justly regarded as an opponent of the Galilean. And, when perusing the petty treatises of Julian, one is struck with the number of ideas this enemy of the Christians held in common with them. He, like them, is a monotheist; with them, he believes in the merits of abstinence, fasting, and mortification of the flesh; with them, he despises carnal pleasures, and considers he will rise in favour with the gods by avoiding women; finally, he pushes Christian sentiment to the degree of rejoicing over his dirty beard and his black finger-nails. The Emperor Julian's morals were almost those of St. Gregory Nazianzen. There is nothing in this but what is natural and usual. The transformations undergone by morals and ideas are never sudden. The greatest changes in social life are wrought imperceptibly, and are only seen from afar. Christianity did not secure a foothold until such time as the condition of morals accommodated itself to it, and as Christianity itself had become adjusted to the condition of morals. It was unable to substitute itself for paganism until such time as paganism came to resemble it, and itself came to resemble paganism."

"The great human asset is man himself. In order to rate the terrestrial globe, it is necessary to begin by rating men. To exploit the soil, the mines, the waters, all the substances and all the forces of our planet, it needs man, the whole of man; humanity, the whole of humanity. The complete exploitation of the terrestrial globe demands the united labour of white, yellow, and black men. By reducing, diminishing, and weakening, or, to sum it up in one word, by colonising a portion of humanity, we are working against ourselves. It is to our advantage that yellow and black men should be powerful, free, and wealthy. Our prosperity and our wealth depend on theirs. The more is produced, the more will there be consumed. The greater the profit they derive from us, the greater the profit we shall derive from them. If they reap the benefit of our labours, so shall we fully reap theirs. If we study the movements which govern the destinies of societies, we may perhaps discover signs that the era of violent deeds is coming to an end. War, which was formerly a standing institution among nations, is now intermittent, and the periods of peace have become of longer duration than those of war."

"You seem to have dreamt on the white stone, in the midst of the people of dreams, since you dreamt so long a dream in the course of so short a night."

"It is not likely," remarked Joséphin Leclerc, "that the future will be such as you have seen it. I do not wish for the coming of socialism, but I dread it not. Collectivism at the helm would be quite another thing than is imagined. Who was it who said, carrying back his thoughts to the time of Constantine and of the Church's early triumphs : 'Christianity is triumphant, but its triumph is subject to the conditions imposed by life on all political and religious parties. All of them, whatever they may be, undergo so complete a transformation in the struggle that after victory there remains of themselves but the name and a few symbols of the last idea'?"

"Upon the whole, humanity changes little. What has been shall be." "No doubt," replied'Jean Boilly, " man, or that which we call man, changes little. We belong to a definite species. The evolution of the species is of necessity included in the definition of the species. It is impossible to conceive humanity subsequent to its transformation. A transformed species is a lost species. But what reason is there for us to believe that man is the end of the evolution of life upon the earth? Why suppose that his birth has exhausted the creative forces of nature, and that the universal mother of the flora and fauna should, after having shaped him, become for ever barren. A natural philosopher, who does not stand in fear of his own ideas, H. G. Wells, has said : 'Man is not final.' No indeed, man is neither the beginning nor the end of terrestrial life. Long before him, all over the globe, animated forces were multiplying in the depths of the sea, in the mud of the strand, in the forests, lakes, prairies, and tree-topped mountains. After him, new forms will go on taking shape. A future race, born perhaps of our own, but having perchance no bond of origin with us, will succeed us in the empire of the planet. These new spirits of the earth will ignore or despise us. The monuments of our arts, should they discover vestiges of them, will have no meaning for them. Rulers of the future, whose mind we can no more divine than the palaeopithekos of the Siwalik Mountains was able to forecast the trains of thought of Aristotle, Newton, and Poincaré."

"Mael, a scion of a royal family of Cambria, was sent in his ninth year to the Abbey of Yvern so that he might there study both sacred and profane learning. At the age of fourteen he renounced his patrimony and took a vow to serve the Lord. His time was divided, according to the rule, between the singing of hymns, the study of grammar, and the meditation of eternal truths."

"A beautiful fig-tree raised itself in a hollow of the island and thrust forth its branches far and wide. The inhabitants of the island used to worship it. And the holy Mael said to them: "You worship this tree because it is beautiful. Therefore you are capable of feeling beauty. Now I come to reveal to you the hidden beauty." And he taught them the Gospel. And after having instructed them, he baptized them with salt and water."

"Thinking that what he saw were men living under the natural law, and that the Lord had sent him to teach them the Divine law, he preached the gospel to them. Mounted on a lofty stone in the midst of the wild circus: "Inhabitants of this island," said he, "although you be of small stature, you look less like a band of fishermen and mariners than like the senate of a judicious republic. By your gravity, your silence, your tranquil deportment, you form on this wild rock an assembly comparable to the Conscript Fathers at Rome deliberating in the temple of Victory, or rather, to the philosophers of Athens disputing on the benches of the Areopagus. Doubtless you possess neither their science nor their genius, but perhaps in the sight of God you are their superiors. I believe that you are simple and good. As I went round your island I saw no image of murder, no sign of carnage, no enemies' heads or scalps hung from a lofty pole or nailed to the doors of your villages. You appear to me to have no arts and not to work in metals. But your hearts are pure and your hands are innocent, and the truth will easily enter into your souls." Now what he had taken for men of small stature but of grave bearing were penguins whom the spring had gathered together, and who were ranged in couples on the natural steps of the rock, erect in the majesty of their large white bellies. From moment to moment they moved their winglets like arms, and uttered peaceful cries. They did not fear men, for they did not know them, and had never received any harm from them; and there was in the monk a certain gentleness that reassured the most timid animals and that pleased these penguins extremely."

"Touched by their attention, the holy man taught them the Gospel. "Inhabitants of this island, the earthly day that has just risen over your rocks is the image of the heavenly day that rises in your souls. For I bring you the inner light; I bring you the light and heat of the soul. Just as the sun melts the ice of your mountains so Jesus Christ will melt the ice of your hearts." Thus the old man spoke. As everywhere throughout nature voice calls to voice, as all which breathes in the light of day loves alternate strains, these penguins answered the old man by the sounds of their throats. And their voices were soft, for it was the season of their loves."

"The holy man, persuaded that they belonged to some idolatrous people and that in their own language they gave adherence to the Christian faith, invited them to receive baptism. "I think," said he to them, "that you bathe often, for all the hollows of the rocks are full of pure water, and as I came to your assembly I saw several of you plunging into these natural baths. Now purity of body is the image of spiritual purity." And he taught them the origin, the nature, and the effects of baptism. "Baptism," said he to them, "is Adoption, New Birth, Regeneration, Illumination." And he explained each of these points to them in succession. Then, having previously blessed the water that fell from the cascades and recited the exorcisms, he baptized those whom he had just taught, pouring on each of their heads a drop of pure water and pronouncing the sacred words. And thus for three days and three nights he baptized the birds."

"When the baptism of the penguins was known in Paradise, it caused neither joy nor sorrow, but an extreme surprise. The Lord himself was embarrassed. He gathered an assembly of clerics and doctors, and asked them whether they regarded the baptism as valid."

"Jealousy is a virtue of democracies which preserves them from tyrants."

"For the moment the peril was nowhere and yet everywhere. The majority remained solid; but the leaders became stiff and exacting."

"A pretext presented itself; some insult needed to be avenged, or some debt to be collected. Six battleships, fourteen cruisers, and eighteen transports sailed up the mouth of the river Hippopotamus. Six hundred canoes vainly opposed the landing of the troops. Admiral Vivier des Murenes' cannons produced an appalling effect upon the blacks, who replied to them with flights of arrows, but in spite of their fanatical courage they were entirely defeated. Popular enthusiasm was kindled by the newspapers which the financiers subsidised, and burst into a blaze. Some Socialists alone protested against this barbarous, doubtful, and dangerous enterprise. They were at once arrested."

"It was high time for a generous benefactor to come to the relief of our necessities. Rich and poor, learned and ignorant are turning away from us. And when we try to lead back these misguided souls, neither threats nor promises, neither gentleness nor violence, nor anything else is now successful. The Penguin clergy pine in desolation; our country priests, reduced to following the humblest of trades, are shoeless, and compelled to live upon such scraps as they can pick up. In our ruined churches the rain of heaven falls upon the faithful, and during the holy offices they can hear the noise of stones falling from the arches. The tower of the cathedral is tottering and will soon fall. St. Orberosia is forgotten by the Penguins, her devotion abandoned, and her sanctuary deserted. On her shrine, bereft of its gold and precious stones, the spider silently weaves her web."

"Penguinia gloried in its wealth. Those who produced the things necessary for life, wanted them; those who did not produce them had more than enough. "But these," as a member of the Institute said, "are necessary economic fatalities." The great Penguin people had no longer either traditions, intellectual culture, or arts. The progress of civilisation manifested itself among them by murderous industry, infamous speculation, and hideous luxury. Its capital assumed, as did all the great cities of the time, a cosmopolitan and financial character. An immense and regular ugliness reigned within it. The country enjoyed perfect tranquillity. It had reached its zenith."

"Drink! The flies have not spoilt my vintage; the vines were dry before they came."

"For the majority of people, though they do not know what to do with this life, long for another that shall have no end."

"Zita told him of the black standards assembled in crowds in all the waste places of the globe; of the deliverance premeditated and prepared in the provinces of Heaven, where the first revolt had long ago been fomented. "Prince," she went on, "your army awaits you. Come, lead it on to victory.""Friends," replied the great archangel, "I was aware of the object of your visit. Baskets of fruit and honeycombs await you under the shade of this mighty tree. The sun is about to descend into the roseate waters of the Sacred River. When you have eaten, you will slumber pleasantly in this garden, where the joys of the intellect and of the senses have reigned since the day when I drove hence the spirit of the old Demiurge. To-morrow I will give you my answer.""

"Night hung its blue over the garden. Satan fell asleep. He had a dream, and in that dream, soaring over the earth, he saw it covered with angels in revolt, beautiful as gods whose eyes darted lightning. And from pole to pole one single cry, formed of a myriad cries, mounted towards him, filled with hope and love. And Satan said: "Let us go forth! Let us seek the ancient adversary in his high abode." And he led the countless host of angels over the celestial plains. And Satan was cognizant of what took place in the heavenly citadel. When news of this second revolt came thither, the Father said to the Son: "The irreconcilable foe is rising once again. Let us take heed to ourselves, and in this, our time of danger, look to our defences, lest we lose our high abode." And the Son, consubstantial with the Father, replied: "We shall triumph under the sign that gave Constantine the victory.""

"The archangel Michael took supreme command. He reassured their minds by his serenity. His countenance, wherein his soul was visible, expressed contempt for danger. By his orders, the chiefs of the thunderbolts, the Kerûbs, grown dull with the long interval of peace, paced with heavy steps the ramparts of the Holy Mountain, and, letting the gaze of their bovine eyes wander over the glittering clouds of their Lord, strove to place the divine batteries in position. After inspecting the defences, they swore to the Most High that all was in readiness. They took counsel together as to the plan they should follow. Michael was for the offensive. He, as a consummate soldier, said it was the supreme law. Attack, or be attacked, — there was no middle course. "Moreover," he added, "the offensive attitude is particularly suitable to the ardour of the Thrones and Dominations." Beyond that, it was impossible to obtain a word from the valiant chief, and this silence seemed the mark of a genius sure of himself."

"Mutterings and murmurs, mingling with the rumours of glory, gave rise to fears of an indecisive battle, a precipitate retreat. Insolent voices gave out that a spirit of the lowest category, a guardian angel, the insignificant Arcade, had checked and routed the dazzling host of the three great archangels."

"With impassive gaze, Michael, prince of warriors, measured the extent of the disaster, and his keen intelligence penetrated its causes. The armies of the living God had taken the offensive, but by one of those fatalities in war which disconcert the plans of the greatest captains, the enemy had also taken the offensive, and the effect was evident."

"The garrison laid down their arms before Satan. Michael placed his flaming sword at the feet of the conquering archangel. "Take back your sword, Michael," said Satan. "It is Lucifer who yields it to you. Bear it in defence of peace and law." Then letting his gaze fall on the leaders of the celestial cohorts, he cried in a ringing voice: "Archangel Michael, and you, Powers, Thrones, and Dominations, swear all of you to be faithful to your God." "We swear it," they replied with one voice. And Satan said: "Powers, Thrones, and Dominations, of all past wars, I wish but to remember the invincible courage that you displayed and the loyalty which you rendered to authority, for these assure me of the steadfastness of the fealty you have just sworn to me.""

"The following day, on the ethereal plain, Satan commanded the black standards to be distributed to the troops, and the winged soldiers covered them with kisses and bedewed them with tears. And Satan had himself crowned God. Thronging round the glittering walls of Heavenly Jerusalem, apostles, pontiffs, virgins, martyrs, confessors, the whole company of the elect, who during the fierce battle had enjoyed delightful tranquillity, tasted infinite joy in the spectacle of the coronation. The elect saw with ravishment the Most High precipitated into Hell, and Satan seated on the throne of the Lord. In conformity with the will of God which had cut them off from sorrow they sang in the ancient fashion the praises of their new Master."

"Satan, piercing space with his keen glance, contemplated the little globe of earth and water where of old he had planted the vine and formed the first tragic chorus. And he fixed his gaze on that Rome where the fallen God had founded his empire on fraud and lie. Nevertheless, at that moment a saint ruled over the Church. Satan saw him praying and weeping. And he said to him: "To thee I entrust my Spouse. Watch over her faithfully. In thee I confirm the right and power to decide matters of doctrine, to regulate the use of the sacraments, to make laws and to uphold purity of morals. And the faithful shall be under obligation to conform thereto. My Church is eternal, and the gates of hell shall not prevail against it. Thou art infallible. Nothing is changed." And the successor of the apostles felt flooded with rapture. He prostrated himself, and with his forehead touching the floor, replied: "O Lord, my God, I recognise Thy voice! Thy breath has been wafted like balm to my heart. Blessed be Thy name. Thy will be done on Earth, as it is in Heaven. Lead us not into temptation, but deliver us from evil.""

"Satan found pleasure in praise and in the exercise of his grace; he loved to hear his wisdom and his power belauded. He listened with joy to the canticles of the cherubim who celebrated his good deeds, and he took no pleasure in listening to Nectaire's flute, because it celebrated nature's self, yielded to the insect and to the blade of grass their share of power and love, and counselled happiness and freedom. Satan, whose flesh had crept, in days gone by, at the idea that suffering prevailed in the world, now felt himself inaccessible to pity. He regarded suffering and death as the happy results of omnipotence and sovereign kindness. And the savour of the blood of victims rose upward towards him like sweet incense. He fell to condemning intelligence and to hating curiosity. He himself refused to learn anything more, for fear that in acquiring fresh knowledge he might let it be seen that he had not known everything at the very outset. He took pleasure in mystery, and believing that he would seem less great by being understood, he affected to be unintelligible. Dense fumes of Theology filled his brain. One day, following the example of his predecessor, he conceived the notion of proclaiming himself one god in three persons. Seeing Arcade smile as this proclamation was made, he drove him from his presence. Istar and Zita had long since returned to earth. Thus centuries passed like seconds. Now, one day, from the altitude of his throne, he plunged his gaze into the depths of the pit and saw Ialdabaoth in the Gehenna where he himself had long lain enchained. Amid the ever lasting gloom Ialdabaoth still retained his lofty mien. Blackened and shattered, terrible and sublime, he glanced upwards at the palace of the King of Heaven with a look of proud disdain, then turned away his head. And the new god, as he looked upon his foe, beheld the light of intelligence and love pass across his sorrow-stricken countenance. And lo! Ialdabaoth was now contemplating the Earth and, seeing it sunk in wickedness and suffering, he began to foster thoughts of kindliness in his heart. On a sudden he rose up, and beating the ether with his mighty arms, as though with oars, he hastened thither to instruct and to console mankind. Already his vast shadow shed upon the unhappy planet a shade soft as a night of love. And Satan awoke bathed in an icy sweat. Nectaire, Istar, Arcade, and Zita were standing round him. The finches were singing. "Comrades," said the great archangel, "no — we will not conquer the heavens. Enough to have the power. War engenders war, and victory defeat. "God, conquered, will become Satan; Satan, conquering, will become God. May the fates spare me this terrible lot; I love the Hell which formed my genius. I love the Earth where I have done some good, if it be possible to do any good in this fearful world where beings live but by rapine. Now, thanks to us, the god of old is dispossessed of his terrestrial empire, and every thinking being on this globe disdains him or knows him not. But what matter that men should be no longer submissive to Ialdabaoth if the spirit of Ialdabaoth is still in them; if they, like him, are jealous, violent, quarrelsome, and greedy, and the foes of the arts and of beauty? What matter that they have rejected the ferocious Demiurge, if they do not hearken to the friendly demons who teach all truths; to Dionysus, Apollo, and the Muses? As to ourselves, celestial spirits, sublime demons, we have destroyed Ialdabaoth, our Tyrant, if in ourselves we have destroyed Ignorance and Fear." And Satan, turning to the gardener, said: "Nectaire, you fought with me before the birth of the world. We were conquered because we failed to understand that Victory is a Spirit, and that it is in ourselves and in ourselves alone that we must attack and destroy Ialdabaoth.""

"Chance is perhaps the pseudonym of God when He did not want to sign."

"Devout believers are safeguarded in a high degree against the risk of certain neurotic illnesses; their acceptance of the universal neurosis spares them the task of constructing a personal one."

"It was one of the deadliest and heaviest feelings of my life to feel that I was no longer a boy. From that moment I began to grow old in my own esteem — and in my esteem age is not estimable."

"No government ought to be without censors; and where the press is free, none ever will."

"Of all the sexual aberrations, chastity is the strangest."

"Silence is the wit of fools, and one of the virtues of the wise."

"The fool doth think he is wise, but the wise man knows himself to be a fool."

"Can any thing in this world be more foolish than to think that all this rare fabric of heaven and earth can come by chance, when all the skill of art is not able to make an oyster!"

"You learn to speak by speaking, to study by studying, to run by running, to work by working; in just the same way, you learn to love by loving."

"An education isn't how much you have committed to memory, or even how much you know. It's being able to differentiate between what you do know and what you don't. It's knowing where to go to find out what you need to know, and it's knowing how to use the information once you get it."

"Life is too short, and Proust is too long."

"If by Realism we mean Truth, which alone gives value to any study of human nature, we have in Anatole France a very dainty realist: — if by Romanticism we understand that unconscious tendency of the artist to elevate truth itself beyond the range of the familiar, and into the emotional realm of aspiration, then Anatole France is at times a romantic. And, nevertheless, as a literary figure he stands alone; neither by his distinctly Parisian refinement of method, nor yet by any definite characteristic of style, can he be successfully attached to any special group of writers."

"When Anatole France died, twenty years ago, his reputation suffered one of those sudden slumps to which highbrow writers who have lived long enough to become popular are especially liable. In France, according to the charming French custom, vicious personal attacks were made upon him while he lay dying and when he was freshly dead. A particularly venomous one was written by Pierre Drieu la Rochelle, afterwards to become a collaborator of the Nazis. In England, also, it was discovered that Anatole France was no good. A few years later than this a young man attached to a weekly paper (I met him afterwards in Paris and found that he could not buy a tram ticket without assistance) solemnly assured me that Anatole France ‘wrote very bad French’. France was, it seemed, a vulgar, spurious and derivative writer whom everyone could now ‘see through’. Round about the same time, similar discoveries were being made about Bernard Shaw and Lytton Strachey: but curiously enough all three writers have remained very readable, while most of their detractors are forgotten. How far the revulsion against Anatole France was genuinely literary I do not know. Certainly he had been overpraised, and one must at times get tired of a writer so mannered and so indefatigably pornographic. But it is unquestionable that he was attacked partly from political motives. He may or may not have been a great writer, but he was one of the symbolic figures in the politico-literary dogfight which has been raging for a hundred years or more. The clericals and reactionaries hated him in just the same way as they hated Zola. Anatole France had championed Dreyfus, which needed considerable courage, he had debunked Joan of Arc, he had written a comic history of France; above all, he had lost no opportunity of poking fun at the Church. He was everything that the clericals and revanchistes, the people who first preached that the Boche must never be allowed to recover and afterwards sucked the blacking off Hitler’s boots, most detested. … He was willing to work for Socialism, even to deliver lectures on it in draughty halls, and he knew that it was both necessary and inevitable, but it is doubtful whether he subjectively wanted it. The world, he once said, would get about as much relief from the coming of Socialism as a sick man gets from turning over in bed. In a crisis he was ready to identify himself with the working class, but the thought of a Utopian future depressed him, as can be seen from his book, La Pierre Blanche. … Temperamentally he was not a Socialist but a Radical. At this date that is probably the rarer animal of the two, and it is his Radicalism, his passion for liberty and intellectual honesty, that give their special colour to the four novels about Monsieur Bergeret."

"The entire village left the next day in about thirty canoes, leaving us alone with the women and children in the abandoned houses. [Le village entier partit le lendemain dans une trentaine de pirogues, nous laissant seuls avec les femmes et les enfants dans les maisons abandonnées.]"

"Humanity is confined to the borders of the tribe, the linguistic group, or even, in some instances, to the village ...."

"Our science arrived at maturity the day that Western man began to see that he would never understand himself as long as there was a single race or people on the surface of the earth that he treated as an object. Only then could anthropology declare itself in its true colours: as an enterprise reviewing and atoning for the Renaissance, in order to spread humanism to all humanity."

"We can understand, too, that natural species are chosen not because they are "good to eat" but because they are "good to think." [Les espèces sont choisies non commes bonnes à manger, mais comme bonnes à penser.]"

"These facts make the creator of music a being like the gods, and make music itself the supreme mystery of human knowledge."

"Never better than after the last four centuries of his history could a Western man understand that, while assuming the right to impose a radical separation of humanity and animality, while granting to one all that he denied the other, he initiated a vicious circle. The one boundary, constantly pushed back, would be used to separate men from other men and to claim—to the profit of ever smaller minorities—the privilege of a humanism, corrupted at birth by taking self-interest as its principle and its notion."

"Serialism] is like a sailless ship, driven out to sea by its captain, who has grown tired of its being used only as a pontoon, and who is privately convinced that by subjecting life aboard to the rules of an elaborate protocol, he will prevent the crew from thinking nostalgically either of their home port or of their ultimate destination.…"

"Marxist, communist and totalitarian ideology is only a ruse of history."

"A day will come when the idea that for the sake of food the people of the past raised and massacred living beings and with complete equanimity displayed their flesh in bits and pieces in shop windows, will no doubt inspire the same revulsion that the cannibalistic meals of the Americans, Oceanians, or Africans inspired in the travelers of the seventeenth and eighteenth centuries."

"The idea behind structuralism is that there are things we may not know but we can learn how they are related to each other. This has been used by science since it existed and can be extended to a few other studies — linguistics and mythology — but certainly not to everything. The great speculative structures are made to be broken. There is not one of them that can hope to last more than a few decades, or at most a century or two."

"The scientific mind does not so much provide the right answers as ask the right questions."

"I hate travelling and explorers. Yet here I am proposing to tell the story of my expeditions. But how long it has taken me to make up my mind to do so! It is now fifteen years since I left Brazil for the last time and all during this period I have often planned to undertake the present work but on each occasion a sort of shame and repugnance prevented me from making a start. Why, I asked myself, should I give a detailed account of so many trivial circumstances and insignificant happenings? Adventure has no place in the anthropologists profession; it is merely one of those unavoidable drawbacks, which detract from his effective work through the incidental loss of weeks or months; there are hours of inaction when the informant is not available; periods of hunger, exhaustion, sickness perhaps; and always the thousand and one dreary tasks which eat away the days to no purpose and reduce dangerous living in the heart of the virgin forest to an imitation of military service … The fact that so much effort and expenditure has to be wasted on reaching the object of our studies bestows no value on that aspect of our profession, and should be seen rather as its negative side. The truths which we seek so far afield only become valid when we have separated them from this dross."

"The order and harmony of the Western world, its most famous achievement, and a laboratory in which structures of a complexity as yet unknown are being fashioned, demand the elimination of a prodigious mass of noxious by-products which now contaminate the globe. The first thing we see as we travel round the world is our own filth, thrown into the face of mankind."

"While I complain of being able to glimpse no more than the shadow of the past, I may be insensitive to reality as it is taking shape at this very moment, since I have not reached the stage of development at which I would be capable of perceiving it. A few hundred years hence, in this same place, another traveller, as despairing as myself, will mourn the disappearance of what I might have seen, but failed to see."

"Teaching and research are not to be confused with training for a profession. Their greatness and their misfortune is that they are a refuge or a mission."

"Not only does a journey transport us over enormous distances, it also causes us to move a few degrees up or down in the social scale. It displaces us physically and also — for better or for worse — takes us out of our class context, so that the colour and flavour of certain places cannot be dissociated from the always unexpected social level on which we find ourselves in experiencing them."

"In the case of European towns, the passing of centuries provides an enhancement; in the case of American towns, the passing of years brings degeneration. It is not simply that they have been newly built; they were built so as to be renewable as quickly as they were put up, that is, badly."

"The work of the painter, the poet or the musician, like the myths and symbols of the savage, ought to be seen by us, if not as a superior form of knowledge, at least as the most fundamental and the only one really common to us all; scientific thought is merely the sharp point — more penetrating because it has been whetted on the stone of fact, but at the cost of some loss of substance — and its effectiveness is to be explained by its power to pierce sufficiently deeply for the main body of the tool to follow the head."

"Freedom is neither a legal invention nor a philosophical conquest, the cherished possession of civilizations more valid than others because they alone have been able to create or preserve it. It is the outcome of an objective relationship between the individual and the space he occupies, between the consumer and the resources at his disposal."

"One must be very naïve or dishonest to imagine that men choose their beliefs independently of their situation."

"Once men begin to feel cramped in their geographical, social and mental habitat, they are in danger of being tempted by the simple solution of denying one section of the species the right to be considered as human. This allows the rest a little elbow-room for a few more decades."

"Men can coexist on condition that they recognize each other as being all equally, though differently, human, but they can also coexist by denying each other a comparable degree of humanity, and thus establishing a system of subordination."

"The image a society evolves of the relationship between the living and the dead is, in the final analysis, an attempt, on the level of religious thought, to conceal, embellish or justify the actual relationships which prevail among the living."

"The police are not entrusted with a mission which differentiates them from those they serve. Being unconcerned with ultimate purposes, they are inseparable from the persons and interests of their masters, and shine with their reflected glory."

"If we judge the achievements of other social groups in relation to the kind of objectives we set ourselves, we have at times to acknowledge their superiority; but in doing so we acquire the right to judge them, and hence to condemn all their other objectives which do not coincide with those we approve of. We implicitly acknowledge that our society with its customs and norms enjoys a privileged position, since an observer belonging to another social group would pass different verdicts on the same examples. This being so, how can the study of anthropology claim to be scientific? To reestablish an objective approach, we must abstain from making judgments of this kind. We must accept the fact that each society has made a certain choice, within the range of existing human possibilities, and that the various choices cannot be compared with each other: they are all equally valid. But in this case a new problem arises; while in the first instance we were in danger of falling into obscurantism, in the form of a blind refusal of everything foreign to us, we now run the risk of accepting a kind of eclecticism which would prevent us denouncing any feature of a given culture — not even cruelty, injustice and poverty, against which the very society suffering these ills may be protesting. And since these abuses also exist in our society, what right have we to combat them at home, if we accept them as inevitable when they occur elsewhere?"

"Logically, the "infantilization" of the culprit implied by the notion of punishment demands that he should have a corresponding right to a reward, in the absence of which the initial procedure will prove ineffective and may even lead to results contrary to those that were hoped for. Our system is the height of absurdity, since we treat the culprit both as a child, so as to have the right to punish him, and as an adult, in order to deny him consolation; and we believe we have made great spiritual progress because, instead of eating a few of our fellow-men, we subject them to physical and moral mutilation."

"Natural man did not precede society, nor is he outside it."

"Enthusiastic partisans of the idea of progress are in danger of failing to recognize — because they set so little store by them — the immense riches accumulated by the human race on either side of the narrow furrow on which they keep their eyes fixed; by underrating the achievements of the past, they devalue all those which still remain to be accomplished."

"I never had, and still do not have, the perception of feeling my personal identity. I appear to myself as the place where something is going on, but there is no ‘I’, no ‘me.’ Each of us is a kind of crossroads where things happen. The crossroads is purely passive; something happens there. A different thing, equally valid, happens elsewhere. There is no choice, it is just a matter of chance."

"Nature has only a limited number of procedures at her disposal and that the kinds of procedure which Nature uses at one level of reality are bound to reappear at different levels."

"I may be subjected to the criticism of being called ‘scientistic’ or a kind of blind believer in science who holds that science is able to solve absolutely all problems. Well, I certainly don’t believe that, because I cannot conceive that a day will come when science will be complete and achieved."

"People who are without writing have a fantastically precise knowledge of their environment and all their resources. All these things we have lost, but we did not lose them for nothing; we are now able to drive an automobile without being crushed at each moment, for example, or in the evening to turn on our television or radio. This implies a training of mental capacities which ‘primitive’ peoples don’t have because they don’t need them."

"I am not far from believing that, in our own societies, history has replaced mythology and fulfils the same function, that for societies without writing and without archives the aim of mythology is to ensure that as closely as possible—complete closeness is obviously impossible—the future will remain faithful to the present and to the past."

"Apart from the advantages accruing from praying ardently to Marx, a facility for startling and often entertaining play upon words, suitable for a salon, account no doubt for much of Lévi-Strauss’s celebrity although […] equally effective in this respect must be his highly original technique of persuasion (reminiscent of a sorcerer’s spell casing) based on threatening people with mathematics: muttering darkly about algebraic matrices and transformations without revealing their exact nature."

"I would go as far as to say (as my anger comes back) that any attempt to codify musical reality into a kind of imitation grammar (I refer mainly to the efforts associated with the Twelve-Tone System) is a brand of fetishism which shares with Fascism and racism the tendency to reduce live processes to immobile, labeled objects, the tendency to deal with formalities rather than substance. Claude Lévi-Strauss describes (though to illustrate a different point) a captain at sea, his ship reduced to a frail raft without sails, who, by enforcing a meticulous protocol on his crew, is able to distract them from nostalgia for a safe harbor and from the desire for a destination."

"The true meaning of myth, Lévi-Strauss held, lay below the narrative surface, and was to be detected by considering the changes apparent in different versions of the same legend. In his own metaphor, he studied the relationship between various narratives rather as a musician would seek to weave together different instrumental parts to form a symphony."

"Obituary, Daily Telegraph (4 November 2009)"

"He represents an extremely subversive vision with his interest in populations that were disdained. He paid careful attention, not touristically but profoundly, to the human beings on the earth who think differently from us. It’s a respect for others, which is very strong and very moving. He knew that cultural diversity is necessary for cultural creativity, for the future."

"I very much believe in the influence of magic and the subconscious on the literary process...I think that magic has to do with the subconscious, much as the ancient sorcerers believed. The identification of man with his material surroundings and his active participation in that world are detailed in the books of Carlos Castañeda, for example, as well as, on a different level, with the books of sociologists like Lévy-Bruhl and Ernest Cassirer, or Lévi-Strauss. The magical identification has a lot to do with literature, this alternate way of viewing the world."

""The power men everywhere wield over women, power which has become a model for every other form of exploitation and illegitimate control." I wrote these words in 1978 at the end of an essay called "Compulsory Heterosexuality and Lesbian Existence." Patriarchy as the "model" for other forms of domination-this idea was not original with me. It has been put forward insistently by white Western feminists, and in 1972 I had quoted from Lévi-Strauss: I would go so far as to say that even before slavery or class domination existed, men built an approach to women that would serve one day to introduce differences among us all."

"In a period of growing anxieties regarding the globalization of a postcolonial world and the transformation of the moral order, Lévi-Strauss offered the reassuring image of a reclusive scholar occasionally leaving his study to deliver profound reflections on exotic beliefs and practices that elevated the debate on contemporary issues to the level of the history of humankind, with a zest of wistful conservatism. It was what the public, in France, expected from anthropology."

"We should admit rather that power produces knowledge (and not simply by encouraging it because it serves power or by applying it because it is useful); that power and knowledge directly imply one another."

"[T]ruly to escape Hegel involves an exact appreciation of the price we have to pay to detach ourselves from him. It assumes that we are aware of the extent to which Hegel, insidiously perhaps, is close to us; it implies a knowledge, in that which permits us to think against Hegel, of that which remains Hegelian. We have to determine the extent to which our anti-Hegelianism is possibly one of his tricks directed against us, at the end of which he stands, motionless, waiting for us."

"Do not ask who I am and do not ask me to remain the same: leave it to our bureaucrats and our police to see that our papers are in order. At least spare us their morality when we write."

"Marxism exists in nineteenth-century thought as a fish exists in water; that is, it ceases to breathe anywhere else."

"Quand j’étudie les mécanismes de pouvoir, j’essaie d’étudier leur spécificité… Je n’admets ni la notion de maîtrise ni l’universalité de la loi. Au contraire, je m’attache à saisir des mécanismes d’exercise effectif de pouvoir ; et je le fais parce que ceux qui sont insérés dans ces relations de pouvoir, qui y sont impliqués peuvent, dans leurs actions, dans leur résistance et leur rébellion, leur échapper, les transformer, bref, ne plus être soumis. Et si je ne dis pas ce qu’il faut faire, ce n’est pas parce que je crois qu’il n’y a rien à faire. Bien au contraire, je pense qu’il y a mille choses à faire, à inventer, à forger par ceux qui, reconnaissant les relations de pouvoir dans lesquelles ils sont impliqués, ont décidé de leur résister ou de leur échapper. De ce point de vue, toute ma recherche repose sur un postulat d’optimisme absolu. Je n’effectue pas mes analyses pour dire : voilà comment sont les choses, vous êtes piégés. Je ne dis ces choses que dans la mesure où je considère que cela permet de les transformer. Tout ce que je fais, je le fais pour que cela serve."

"Sometimes, because my position has not been made clear enough, people think I'm a sort of radical anarchist who has an absolute hatred of power. No! What I am trying to do is to approach this extremely important and tangled phenomenon in our society, the exercise of power, with the most reflective, and I would say prudent attitude. Prudent in my analysis, in the moral and theoretical postulates I use: I try to figure out what's at stake. But to question the relations of power in the most scrupulous and attentive manner possible, looking into all the domains of its exercise, that's not the same thing as constructing a mythology of power as the beast of the apocalypse."

"The problem is not to discover in oneself the truth of one's sex, but, rather, to use one's sexuality henceforth to arrive at a multiplicity of relationships. And, no doubt, homosexuality is not a form of desire but something desirable. Therefore, we have to work at becoming homosexuals."

"I don't feel that it is necessary to know exactly what I am. The main interest in life and work is to become someone else that you were not in the beginning. If you knew when you began a book what you would say at the end, do you think that you would have the courage to write it? What is true for writing and for a love relationship is true also for life. The game is worthwhile insofar as we don't know what will be the end. My field is the history of thought. Man is a thinking being."

"I'm very proud that some people think that I'm a danger for the intellectual health of students. When people start thinking of health in intellectual activities, I think there is something wrong. In their opinion I am a dangerous man, since I am a crypto-Marxist, an irrationalist, a nihilist."

"When I was a student in the 1950s, I read Husserl, Sartre, Merleau-Ponty. When you feel an overwhelming influence, you try to open a window. Paradoxically enough, Heidegger is not very difficult for a Frenchman to understand. When every word is an enigma, you are in a not-too-bad position to understand Heidegger. Being and Time is difficult, but the more recent works are clearer. Nietzsche was a revelation to me. I felt that there was someone quite different from what I had been taught. I read him with a great passion and broke with my life, left my job in the asylum, left France: I had the feeling I had been trapped. Through Nietzsche, I had become a stranger to all that."

"Qui définit le moment où j'écris?"

"Well, if identity is only a game, if it is only a procedure to have relations, social and sexual-pleasure relationships that create new friendships, it is useful. But if identity becomes the problem of sexual existence, and if people think that they have to "uncover" their "own identity," and that their own identity has to become the law, the principle, the code of their existence; if the perennial question they ask is "Does this thing conform to my identity?" then, I think, they will turn back to a kind of ethics very close to the old heterosexual virility. If we are asked to relate to the question of identity, it must be an identity to our unique selves. But the relationships we have to have with ourselves are not ones of identity, rather, they must be relationships of differentiation, of creation, of innovation. To be the same is really boring. We must not exclude identity if people find their pleasure through this identity, but we must not think of this identity as an ethical universal rule."

"One can say that the author is an ideological product, since we represent him as the opposite of his historically real function. (When a historically given function is represented in a figure that inverts it, one has an ideological production.) The author is therefore the ideological figure by which one marks the manner in which we fear the proliferation of meaning."

"There are more ideas on earth than intellectuals imagine. And these ideas are more active, stronger, more resistant, more passionate than "politicians" think. We have to be there at the birth of ideas, the bursting outward of their force: not in books expressing them, but in events manifesting this force, in struggles carried on around ideas, for or against them. Ideas do not rule the world. But it is because the world has ideas (and because it constantly produces them) that it is not passively ruled by those who are its leaders or those who would like to teach it, once and for all, what it must think."

"There is object proof that homosexuality is more interesting than heterosexuality. It's that one knows a considerable number of heterosexuals who would wish to become homosexuals, whereas one knows very few homosexuals who would really like to become heterosexuals."

"What all these people are doing is not aggressive; they are inventing new possibilities of pleasure with strange parts of their body — through the eroticization of the body. I think it's ... a creative enterprise, which has as one of its main features what I call the desexualization of pleasure."

"There has been an inversion in the hierarchy of the two principles of antiquity, “Take care of yourself” and “Know yourself.” In Greco-Roman culture, knowledge of oneself appeared as the consequence of the care of the self. In the modern world, knowledge of oneself constitutes the fundamental principle."

"A critique is not a matter of saying that things are not right as they are. It is a matter of pointing out on what kinds of assumptions, what kinds of familiar, unchallenged, unconsidered modes of thought the practices that we accept rest."

"My point is not that everything is bad, but that everything is danger­ous, which is not exactly the same as bad. If everything is dangerous, then we always have something to do. So my position leads not to apa­thy but to a hyper- and pessimistic activism. I think that the ethico-political choice we have to make every day is to determine which is the main danger."

"Je crois que le pouvoir politique s’exerce encore, s’exerce en outre, de plus, par l’intermédiaire d’un certain nombre d’institutions qui ont l’air comme ça de n’avoir rien de commun avec le pouvoir politique, qui ont l’air d’en être indépendantes et qui ne le sont pas."

"Il me semble que la tache politique actuelle dans une société comme la notre c’est de critiquer le jeu des institutions apparemment les plus neutres et les plus indépendantes, de les critiquer et les attaquer de telle manière que la violence politique qui s’exerçait obscurément en elles (les institutions) surgissent et qu’on puisse lutter contre elles."

"The gesture that divides madness is the constitutive one, not the science that grows up in the calm that returns after the division has been made."

"The constitution of madness as mental illness, at the end of the eighteenth century, bears witness to a rupture in a dialogue, gives the separation as already enacted, and expels from the memory all those imperfect words, of no fixed syntax, spoken falteringly, in which the exchange between madness and reason was carried out. The language of psychiatry, which is a monologue by reason about madness, could only have come into existence in such a silence."

"But what then is this confrontation below the language of reason? Where might this interrogation lead, following not reason in its horizontal becoming, but seeking to retrace in time this constant verticality, which, the length of Western culture, confronts it with what it is not, measuring it with its own extravagance?"

"In the history of madness, two events signal this change with singular clarity: in 1657, the founding of the Hôpital Général, and the Great Confinement of the poor; and in 1794, the liberation of the mad in chains at Bicêtre. Between these two singular and symmetrical events, something happened, whose ambiguity has perplexed historians of medicine: blind repression in an absolutist regime, according to some, and, according to others, the progressive discovery, by science and philanthropy, of madness in its positive truth. In fact, beneath these reversible meanings, a structure was taking shape, which did not undo that ambiguity but was decisive for it. This structure explains the passage from the medieval and humanist experience of madness to the experience that is our own, which confines madness in mental illness."

"At the end of the Middle Ages, leprosy disappeared from the Western world. In the margins of the community, at the gates of cities, there stretched wastelands which sickness had ceased to haunt but had left sterile and long uninhabitable. For centuries, these reaches would belong to the non-human. From the fourteenth to the seventeenth century, they would wait, soliciting with strange incantations a new incarnation of disease, another grimace of terror, renewed rites of purification and exclusion."

"Navigation brought man face to face with the uncertainty of destiny, where each is left to himself and every departure might always be the last. The madman on his crazy boat sets sail for the other world, and it is from the other world that he comes when he disembarks. This enforced navigation is both rigorous division and absolute Passage, serving to underline in real and imaginary terms the liminal situation of the mad in medieval society. It was a highly symbolic role, made clear by the mental geography involved, where the madman was confined at the gates of the cities. His exclusion was his confinement, and if he had no prison other than the threshold itself he was still detained at this place of passage. In a highly symbolic position he is placed on the inside of the outside, or vice versa. A posture that is still his today, if we admit that what was once the visible fortress of social order is now the castle of our own consciousness."

"Water and navigation had that role to play. Locked in the ship from which he could not escape, the madman was handed over to the thousand-armed river, to the sea where all paths cross, and the great uncertainty that surrounds all things. A prisoner in the midst of the ultimate freedom, on the most open road of all, chained solidly to the infinite crossroads. He is the Passenger par excellence, the prisoner of the passage. It is not known where he will land, and when he lands, he knows not whence he came. His truth and his home are the barren wasteland between two lands that can never be his own. [...] One thing is certain: the link between water and madness is deeply rooted in the dream of the Western man."

"From the knowledge of that fatal necessity that reduces man to dust we pass to a contemptuous contemplation of the nothingness that is life itself. The fear before the absolute limit of death becomes interiorised in a continual process of ironisation. Fear was disarmed in advance, made derisory by being tamed and rendered banal, and constantly paraded in the spectacle of life. Suddenly, it was there to be discerned in the mannerisms, failings and vices of normal people. Death as the destruction of all things no longer had meaning when life was revealed to be a fatuous sequence of empty words, the hollow jingle of a jester's cap and bells. The death's head showed itself to be a vessel already empty, for madness was the being-already-there of death. Death's conquered presence, sketched out in these everyday signs, showed not only that its reign had already begun, but also that its prize was a meagre one. Death unmasked the mask of life, and nothing more: to show the skull beneath the skin it had no need to remove beauty or truth, but merely to remove the plaster or the tawdry clothes. The carnival mask and the cadaver share the same fixed smile. But the laugh of madness is an anticipation of the rictus grin of death, and the fool, that harbinger of the macabre, draws death's sting."

"Meaning created links so numerous, so rich and involved that only esoteric knowledge could possibly have the necessary key. Objects became so weighed down with attributes, connections and associations that they lost their own original face. Meaning was no longer read in an immediate perception, and accordingly objects ceased to speak directly: between the knowledge that animated the figures of objects and the forms they were transformed into, a divide began to appear, opening the way for a symbolism more often associated with the world of dreams."

"In its most general form, confinement was explained, or at least justified, by a will to avoid scandal. It thereby signalled an important change in the consciousness of evil. The Renaissance had let unreason in all its forms come out into the light of day, as public exposure gave evil the chance to redeem itself and to serve as an exemplum."

"There is little in common between the organised parading of madness in the eighteenth century and the freedom with which madness came to the fore during the Renaissance. The earlier age had found it everywhere, an integral element of each experience, both in images and in real life dangers. During the classical period, it was also on public view, but behind bars. When it manifested itself it was at a carefully controlled distance, under the watchful eye of a reason that denied all kinship with it, and felt quite unthreatened by any hint of resemblance. Madness had become a thing to be observed, no longer the monster within, but an animal moved by strange mechanisms, more beast than man, where all humanity had long since disappeared."

"If our intention now is to reveal classical unreason on its own terms, outside of its ties with dreams and error, it must be understood not as a form of reason that is somehow diseased, lost or mad, but quite simply as reason dazzled."

"To say that madness is dazzlement is to say that the madman sees the day, the same day that rational men see, as both live in the same light, but that when looking at that very light, nothing else and nothing in it, he sees it as nothing but emptiness, night and nothingness. Darkness for him is another way of seeing the day. Which means that in looking at the night and the nothingness of the night, he does not see at all. And that in the belief that he sees, he allows the fantasies of his imagination and the people of his nights to come to him as realities. For that reason, delirium and dazzlement exist in a relation that is the essence of madness, just as truth and clarity, in their fundamental relation, are constitutive of classical reason. In that sense, the Cartesian progression of doubt is clearly the great exorcism of madness. Descartes closes his eyes and ears the better to see the true light of the essential day, thereby ensuring that he will not suffer the dazzlement of the mad, who open their eyes and only see night, and not seeing at all, believe that they see things when they imagine them. In the uniform clarity of his closed senses, Descartes has broken with all possible fascination, and if he sees, he knows he really sees what he is seeing. Whereas in the madman's gaze, drunk on the light that is night, images rise up and multiply, beyond any possible self-criticism, since the madman sees them, but irremediably separated from being, since the madman sees nothing. Unreason is to reason as dazzlement is to daylight."

"The circle of day and night is the law of the classical world: the most restricted but most demanding of the necessities of the world, the most inevitable but the simplest of the legislations of nature. This was a law that excluded all dialectics and all reconciliation, consequently laying the foundations for the smooth unity of knowledge as well as the uncompromising division of tragic existence. It reigns on a world without darkness, which knows neither effusiveness nor the gentle charms of lyricism. All is waking or dreams, truth or error, the light of being or the nothingness of shadow."

"It is understandable then that tragic heroes, unlike the baroque characters who had preceded them, could never be mad, and that inversely madness could never take on the tragic value we have known since Nietzsche and Artaud. In the classical epoch, tragic characters and the mad face each other without any possible dialogue or common language, for the one can only pronounce the decisive language of being, where the truth of light and the depths of night meet in a flash, and the other repeats endlessly an indifferent murmur where the empty chatter of the day is cancelled out by the deceptive lies of the shadows."

"This is the moment when it becomes clear that the images of madness are nothing but dream and error, and that if the unfortunate sufferer who is blinded by them invokes them, it is the better to disappear with them into the annihilation for which they are destined."

"In the tragedies of the early seventeenth century, madness too provided the dénouement, but it did so in liberating the truth. It still opened onto language, to a renewed form of speech, that of explanation and of the real regained. The most it could ever be was the penultimate moment of tragedy. Not the closing moment, as in Andromaque, where no truth appears, other than, in Delirium, the truth of a passion that finds its fullest, most perfect expression in madness."

"To sum up all these steps, each of which is very lengthy and complex, we will have put the game of truth back in the network of constraints and dominations. Truth, I should say rather, the system of truth and falsity, will have revealed the face it turned away from us for so long and which is that of its violence."

"There is hardly a philosophy which has not invoked something like the will or desire to know, the love of truth, etcetera. But, in truth, very few philosophers—apart, perhaps, from Spinoza and Schopenhauer—have accorded it more than a marginal status; as if there was no need for philosophy to say first of all what the name that it bears actually refers to. As if placing at the head of its discourse the desire to know, which it repeats in its name, was enough to justify its own existence and show—at a stroke—that it is necessary and natural: All men desire to know. Who, then, is not a philosopher, and how could philosophy not be the most necessary thing in the world?"

"Nietzsche was the first to release the desire to know from the sovereignty of knowledge itself: to re-establish the distance and exteriority that Aristotle cancelled."

"In France at least, the history of science and thought gives pride of place sciences, sciences of the necessary, all close to philosophy: one can observe in their history the almost uninterrupted emergence of truth and pure reason. The other disciplines, however - those, for example, that concern living beings, languages, or economic facts - are considered too tinged with empirical thought, too exposed to the vagaries of chance or imagery to age old traditions and external events, for it to be supposed that their history could be anything other irregular. At most, they are expected to provide evidence of a state of mind, an intellectual fashion, a mixture of archaism and bold conjecture, of intuition and blindness. But what if empirical knowledge, at a given time and in a given culture, did possess a well defined regularity."

"Absurdity destroys the and of the enumeration by making impossible the in where the things enumerated would be divided up."

"Between the fine point of the brush and the steely gaze, the scene is about to yield up its volume."

"The painter is turning his eyes towards us only in so far as we happen to occupy the same position as his subject. We, the spectators, are an additional factor. Though greeted by that gaze, we are also dismissed by it, replaced by that which was always there before we were: the model itself. But, inversely, the painter's gaze, addressed to the void confronting him outside the picture, accepts as many models as there are spectators; in this precise but neutral place, the observer and the observed take part in a ceaseless exchange."

"We are observing ourselves being observed by the painter, and made visible to his eyes by the same light that enables us to see him. And just as we are about to apprehend ourselves, transcribed by his hand as though in a mirror, we find that we can in fact apprehend nothing of that mirror but its lusterless back. The other side of a psyche."

"[L]'âme, prison du corps."

"Is it surprising that prisons resemble factories, schools, barracks, hospitals, which all resemble prisons?"

"It is ugly to be punishable, but there is no glory in punishing. Hence the double system of protection that justice has set up between itself and the punishment it imposes."

"The guillotine takes life almost without touching the body, just as prison deprives of liberty or a fine reduces wealth. It is intended to apply the law not so to a real body capable of feeling pain as to a juridical subject, the possessor, among other rights, of the right to exist it had to have the abstraction of the law itself."

"It was an important moment. The old partners of the spectacle of punishment, the body and the blood, gave way. A new character came of the scene, masked. It was the end of a certain kind of tragedy; comedy began, with shadow play, faceless voices, impalpable entities. The apparatus of punitive justice must now bite into this bodiless reality."

"Instead of insanity eliminating the crime according to the original meaning of article 64,every crime and even every offense now carries within it, as a legitimate suspicion, but also as a right that may be claimed, the hypothesis of insanity, in any case of anomaly. And the sentence that condemns or acquits is not simply a judgement of guily, a legal decision that lays down punishment; it bears within it an assessment of normality and a technical prescription for a possible normalization Today the judge- magistrate or juror0 certainly does more than 'judge'"

"The disappearance of public executions marks therefore the decline of the spectacle; but it also marks a slackening of the hold on the body."

"A utopia of judicial reticence: take away life, but prevent the patient from feeling it; deprive the prisoner of all rights, but do not inflict pain; impose penalties free of all pain. Recourse to psycho-pharmacology and to various physiological ‘disconnectors’, even if it is temporary, is a logical consequence of this ‘non-corporal’ penalty."

"This book is intended as a correlative history of the modern soul and of a new power to judge; a genealogy of the present scientifico-legal complex from which the power to punish derives its bases, justifications and rules, from which it extends its effects and by which it extends its effects and by which it masks its exorbitant singularity."

"The different pieces of evidence did not constitute so many neutral elements, until such time as they could be gathered together into a single body of evidence that would bring the final certainty of guilt. Each piece of evidence aroused a particular degree of abomination. Guilt did not begin when all the evidence was gathered together; piece by piece, it was constituted by each of the elements that made it possible to recognize a guilty person. Thus a semi-proof did not leave the suspect innocent until such time as it was completed; it made him semi-guilty; slight evidence of a serious crime marked someone as slightly criminal. In short, penal demonstration did not obey a dualistic system: true or false; but a principle of continuous gradation; a degree reached in the demonstration already formed a degree of guilt and consequently involved a degree of punishment."

"The public execution is to be understood not only as a judicial, but also as a political ritual. It belongs, even in minor cases, to the ceremonies by which power is manifested."

"We must first rid ourselves of the illusion that penality is above all (if not exclusively) a means of reducing crime and that, in this role, according to the social forms, the political systems or beliefs, it may be severe or lenient, tend towards expiation of obtaining redress, towards the pursuit of individuals or the attribution of collective responsibility. We must analyse rather the ‘concrete systems of punishment’, study them as social phenomena that cannot be accounted for by the juridical structure of society alone, nor by its fundamental ethical choices; we must situate them in their field of operation, in which the punishment of crime is not the sole element; we must show that punitive measures are not simply ‘negative’ mechanisms that make it possible to repress, to prevent, to exclude, to eliminate; but that they are linked to a whole series of positive and useful effects which it is their task to support (and, in this sense,although legal punishment is carried out in order to punish offences, one might say that the definition of offences and their prosecution are carried out in turn in order to maintain the punitive mechanisms and their functions)."

"The public execution, then, has a juridico-political function. It is a ceremonial by which a momentarily injured sovereignty is reconstituted. It restores that sovereignty by manifesting it at its most spectacular. The public execution, however hasty and everyday, belongs to a whole series of great rituals in which power is eclipsed and restored (coronation, entry of the king into a conquered city, the submission of rebellious subjects); over and above the crime that has placed the sovereign in contempt, it deploys before all eyes an invincible force. Its aim is not so much to re-establish a balance as to bring into play, as its extreme point, the dissymmetry between the subject who has dared to violate the law and the all-powerful sovereign who displays his strength."

"There can be no doubt that the existence of public tortures and executions were connected with something quite other than this internal organization. Rusche and Kirchheimer are right to see it as the effect of a system of production in which labour power, and therefore the human body, has neither the utility nor the commercial value that are conferred on them in an economy of an industrial type. Moreover, this ‘contempt’ for the body is certainly related to a general attitude to death; and, in such an attitude, one can detect not only the values proper to Christianity, but a demographical, in a sense biological, situation: the ravages of disease and hunger, the periodic massacres of the epidemics, the formidable child mortality rate, the precariousness of the bio-economic balances – all this made death familiar and gave rise to rituals intended to integrate it, to make it acceptable and to give a meaning to its permanent aggression. But in analysing why the public executions survived for so long, one must also refer to the historical conjuncture; it must not be forgotten that the ordinance of 1670 that regulated criminal justice almost up to the Revolution had even increased in certain respects the rigour of the old edicts; Pussort, who, among the commissioners entrusted with the task of drawing up the documents, represented the intentions of the king, was responsible for this, despite the views of such magistrates as Lamoignon; the number of uprisings at the very height of the classical age, the rumbling close at hand of civil war, the king's desire to assert his power at the expense of the parlements go a long way to explain the survival of so severe a penal system."

"If torture was so strongly embedded in legal practice, it was because it revealed truth and showed the operation of power. It assured the articulation of the written on the oral, the secret on the public, the procedure of investigation on the operation of the confession; it made it possible to reproduce the crime on the visible body of the criminal."

"In the ceremonies of the public execution, the main character was the people, whose real and immediate presence was required for the performance."

"Not only must people know, they must see with their own eyes. Because they must be made to be afraid; but also because they must be the witnesses, the guarantors, of the punishment, and because they must to a certain extent take part in it."

"The condemned man found himself transformed into a hero by the sheer extend of his widely advertised crimes, and sometimes the affirmation of his belated repentance. Against the law, against the rich, the powerful, the magistrates, the constabulary or the watch, against taxes and their collectors, he appeared to have waged a struggle with which one all too easily identified. The proclamation of these crimes blew up to epic proportions the tiny struggle that passed unperceived in everyday life. If the condemned man was shown to be repentant, accepting the verdict, asking both God and man for forgiveness for his crimes, it was as if he had come through some process of purification: he died, in his own way, like a saint."

"The criticism of the reformers was directed not so much at the weakness or cruelty of those in authority, as at a bad economy of power."

"This dysfunction of power was related to a central excess: what might be called the monarchical 'super-power', which identified the right to punish with the personal power of the sovereign."

"It proved necessary, therefore, to control these illicit practices and introduce new legislation to cover them. The offenses had to be properly defined and more surely punished; out of this mass of irregularities, sometimes tolerated and sometimes punished with a severity out of all proportion to the offense, one had to determine what was an intolerable offense, and the offenders had to be apprehended and punished. With the new forms of capital accumulation, new relations of production and the new legal status of property, all the popular practices that belonged, either in a silent, everyday, tolerated form, or in a violent form, to the illegality of rights were reduced by force to an illegality of property. In that movement which transformed a society of juridico-political levies into a society of the appropriation of the means and products of labour, theft tended to become the first of the great loopholes in legality. Or, to put it another way, the economy of illegalities was restructured with the development of capitalist society. The illegality of property was separated from the illegality of rights. This distinction represents a class opposition because, on the one hand, the illegality that was to be most accessible to the lower classes was that of property – the violent transfer of ownership – and because, on the other, the bourgeoisie was to reserve to itself the illegality of rights: the possibility of getting round its own regulations and its own laws, of ensuring for itself an immense sector of economic circulation by a skillful manipulation of gaps in the law – gaps that were foreseen by its silences, or opened up by de facto tolerance. And this great redistribution of illegalities was even to be expressed through a specialization of the legal circuits: for illegalities of property – for theft – there were the ordinary courts and punishments; for the illegalities of rights – fraud, tax evasion, irregular commercial operations – special legal institutions applied with transactions, accommodations, reduced fines, etc. The bourgeoisie reserved to itself the fruitful domain of the illegality of rights. And at the same time as this split was taking place, there emerged the need for a constant policing concerned essentially with this illegality of property. It became necessary to get rid of the old economy of the power to punish, based on the principles of the confused and inadequate multiplicity of authorities, the distribution and concentration of the power correlative with actual inertia and inevitable tolerance, punishments that were spectacular in their manifestations and haphazard in their application. It became necessary to define a strategy and techniques of punishment in which an economy of continuity and permanence would replace that of expenditure and excess. In short, penal reform was born at the point of junction between the struggle against the super-power of the sovereign and that against the infra-power of acquired and tolerated illegalities."

"Beneath the humanization of the penalties, what one finds are all those rules that authorize, or rather demand, 'leniency', as a calculated economy of the powder to punish. But they also provoke a shift in the point of application of this power: it is no longer the body, with the ritual play of excessive pains, spectacular branding in the ritual of the public execution; it is the mind or rather a play of representations and sings circulating discreetly but necessarily and evidently in the minds of all. It is no longer the body, but the soul, said Mably. And we see very clearly what he meant by this term: the correlative of a technique of power. Old 'anatomies' of punishment are abandoned, But have we really entered the age of non-corporal punishment?"

"In the old system, the body of the condemned man became the king's property, on which the sovereign left his mark and brought down the effects of his power. Now he will be rather the property of society, the object of a collective and useful appropriation."

"This legible lesson, this ritual recording, must be repeated as often as possible; the punishments must be a school rather than a festival; an ever-open book rather than a ceremony. The duration that makes the punishment effective for the guilty is also useful for the spectators. They must be able to consult at each moment the permanent lexicon of crime and punishment. A secret punishment is a punishment half wasted. Children should be allowed to come to the places where the penalty is being carried out; there they will attend their classes in civics. And grown men will periodically relearn the laws. Let us conceive of places of punishment as a Garden of the Laws that families would visit on Sundays."

"This, then, is how one must imagine the punitive city. At the crossroads, in the gardens, at the side of roads being repaired or bridges built, in workshops open to all, in the depths of mines that may be visited, will be hundreds of tiny theatres of punishment. Each crime will have its law; each criminal his punishment. It will be a visible punishment, a punishment that tells all, that explains, justifies itself, convicts: placards, different-coloured caps bearing inscriptions, posters, symbols, texts read or printed, tirelessly repeat the code. Scenery, perspectives, optical effects, trompe-l'œil sometimes magnify the scene, making it more fearful than it is, but also clearer. From where the public is sitting, it is possible to believe in the existence of certain cruelties which, in fact, do not take place. But the essential point, in all these real or magnified severities, is that they should all, according to a strict economy, teach a lesson: that each punishment should be a fable. And that, in counterpoint with all the direct examples of virtue, one may at each moment encounter, as a living spectacle, the misfortunes of vice. Around each of these moral ‘representations’, schoolchildren will gather with their masters and adults will learn what lessons to teach their offspring. The great terrifying ritual of the public execution gives way, day after day, street after street, to this serious theatre, with its multifarious and persuasive scenes. And popular memory will reproduce in rumour the austere discourse of the law. But perhaps it will be necessary, above these innumerable spectacles and narratives, to place the major sign of punishment for the most terrible of crimes: the keystone of the penal edifice."

"Above the punitive city hangs this iron spider; and the criminal who is to be thus crucified by the new law is parricide."

"A great prison structure was planned, whose different levels would correspond exactly to the levels of the centralized administration. The scaffold, where the body of the tortured criminal had been exposed to the ritually manifested force of the sovereign, the punitive theatre in which the representation of punishment was permanently available to the social body, was replaced by a great enclosed, complex and hierarchized structure that was integrated into the very body of the state apparatus."

"The chief function of the disciplinary power is to 'train', rather than to select and to levy; or, no doubt, to train in order to levy and select all the more. It does not link forces together in order to reduce them; it seeks to bind them together in such a way as to multiply and use them"

"The perfect disciplinary apparatus would make it possible for a single haze to see everything constantly. A central point would be both the source of light illuminating everything, and a locus of convergence for everything that must be known: a perfect eye that nothing would escape and a centre towards which all gazes would be turned."

"We are aware of all the inconveniences of prison, and that it is dangerous when it is not useless. And yet one cannot 'see' how to replace it. It is the detestable solution, which one seems unable to do without."

"A real subjection is born mechanically from a fictitious relation. So it is not necessary to use force to constrain the convict to good behavior, the madman to calm, the worker to work, the schoolboy to application, the patient to the observation of the regulations"

"Generally speaking, all the authorities exercising individual control function according to a double mode; that of binary division and branding (mad/sane; dangerous/harmless; normal/abnormal); and that of coercive assignment, of differential distribution (who he is; where he must be; how he is to be characterized' how he is to be recognized' how a constant surveillance is to be exercised over him in a individual way, etc.)."

"The 'Enlightenment', which discovered the liberties, also invented the disciplines."

"There is no power relation without the correlative constitution of a field of knowledge, nor any knowledge that does not presuppose and constitute at the same time power relations"

"But let there be no misunderstanding: it is not that a real man, the object of knowledge, philosophical reflection or technological intervention, has been substituted for the soul, the illusion of theologians. The man described for us, whom we are invited to free, is already in himself the effect of a subjection more profound than himself. A 'soul' inhabits him and brings him to existence, which is itself a factor in the mastery that power exercises over the body. The soul is the effect and instrument of a political anatomy; the soul is the prison of the body."

"But a punishment like forced labour or even imprisonment – mere loss of liberty – has never functioned without a certain additional element of punishment that certainly concerns the body itself: rationing of food, sexual deprivation, corporal punishment, solitary confinement ... There remains, therefore, a trace of ‘torture’ in the modern mechanisms of criminal justice – a trace that has not been entirely overcome, but which is enveloped, increasingly, by the non-corporal nature of the penal system"

"The man described for us, whom we are invited to free, is already in himself the effect of a subjection much more profound than himself. A 'soul' inhabits him and brings him to existence...the soul is the effect and instrument of political anatomy; the soul is the prison of the body."

"The judges of normality are present everywhere. We are in the society of the teacher-judge, the doctor-judge, the educator-judge, the social worker-judge; it is on them that the universal reign of the normative is based; and each individual, wherever he may find himself, subjects to it his body, his gestures, his behavior, his aptitudes, his achievements."

"Discipline 'makes' individuals; it is the specific technique of a power that regards individuals both as objects and as instruments of its exercise. It is not a triumphant power...it is a modest, suspicious power, which functions as a calculated, but permanent economy."

"He who is subjected to a field of visibility, and who knows it, assumes responsibility for the constraints of power; he makes them play spontaneously upon himself; he inscribes in himself the power relation in which he simultaneously plays both roles; he becomes the principle of his own subjection."

"In the darkest region of the political field the condemned man represents the symmetrical, inverted figure of the king."

"Exercise is the technique by which one imposes on the body tasks that are both repetitive and different, but always graduated. By bending behavior towards a terminal state, exercise makes possible a perpetual characterization of the individual...It thus assures, in the form of continuity and constraint, a growth, an observation, a qualification."

"Today, criminal justice functions and justifies itself only by this perpetual reference to something other than itself, by this unceasing reinscription in non-juridical systems."

"Homosexuality appears as one of the forms of sexuality when it was transposed from the practice of sodomy onto a kind of interior androgyny, a hermaphroditism of the soul. The sodomite had been a temporary aberration; the homosexual was now a species."

"The most defenseless tenderness and the bloodiest of powers have a similar need of confession. Western man has become a confessing animal."

"Confession frees, but power reduces one to silence; truth does not belong to the order of power, but shares an original affinity with freedom: traditional themes in philosophy, which a political history of truth would have to overturn by showing that truth is not by nature free--nor error servile--but that its production is thoroughly imbued with relations of power. The confession is an example of this."

"L’important, c’est que le sexe n’ait pas été seulement affaire de sensation et de plaisir, de loi ou d’interdiction, mais aussi de vrai et de faux."

"The appearance in nineteenth-century psychiatry, jurisprudence, and literature of a whole series of discourses on the species and subspecies of homosexuality, inversion, pederasty, and "psychic hermaphroditism" made possible a strong advance of social controls into this area of "perversity"; but it also made possible the formation of a "reverse" discourse: homosexuality began to speak in its own behalf, to demand that its legitimacy or "naturality" be acknowledged, often in the same vocabulary, using the same categories by which it was medically disqualified."

"Les discours sont des éléments ou des blocs tactiques dans le champ des rapports de force; il peut y en avoir de différents et même de contradictoires à l'intérieur d'une même stratégie; ils peuvent au contraire circuler sans changer de forme entre des stratégies opposées."

"Par pouvoir… je n’entends pas un système général de domination exercée par un élément ou un groupe sur un autre, et dont les effets, par dérivations successives, traversaient le corps social tout entier… il me semble qu’il faut comprendre d’abord la multiplicité de rapports de force qui sont immanents au domaine où ils s’exercent, et sont constitutifs de leur organisation ; le jeu qui par voie de luttes et d’affrontements incessants les transforme, les renforce, les inverse ; les appuis que ces rapports de force trouvent les uns dans les autres, de manière à former chaîne ou système, ou, au contraire, les décalages, les contradictions qui les isolent les uns des autres ; les stratégies enfin dans lesquelles ils prennent effet, et dont le dessin général ou la cristallisation institutionnelle prennent corps dans les appareils étatiques, dans la formulation de la loi, dans les hégémonies sociales. La condition de possibilité du pouvoir… il ne fait pas la chercher dans l’existence première d’un point central, dans un foyer unique de souveraineté d’où rayonneraient des formes dérivées et descendantes ; induisent sans cesse, par leur inégalité, des états de pouvoir, mais toujours locaux et instables. Omniprésence du pouvoir : non point parce qu’il aurait le privilège de tout regrouper sous son invincible unité, mais parce qu’il se produit à chaque instant, en tout point, ou plutôt dans toute relation d’un point à un autre. Le pouvoir est partout ; ce n’est pas qu’il englobe tout, c’est qu’il vient de partout."

"Il y a des moments dans la vie où la question de savoir si on peut penser autrement qu’on ne pense et percevoir autrement qu’on ne voit est indispensable pour continuer à regarder ou à réfléchir… Qu’est-ce donc que la philosophie aujourd’hui… si elle ne consiste pas, au lieu de légitimer ce qu’on sait déjà, à entreprendre de savoir comment et jusqu’où il serait possible de penser autrement ?… L’ « essai »—qu’il faut entendre comme épreuve modificatrice de soi-même dans le jeu de la vérité et non comme appropriation simplificatrice d’autrui à des fins de communication—est le corps vivant de la philosophie, si du moins celle-ci est encore maintenant ce qu’elle était autrefois, c’est-à-dire une « ascèse », un exercice de soi, dans la pensée."

"The critical ontology of ourselves has to be considered not, certainly, as a theory, a doctrine, nor even as a permanent body of knowledge that is accumulating; it has to be conceived as an attitude, an ethos, a philosophical life in which the critique of what we are is at one and the same time the historical analysis of the limits that are imposed on us and an experiment with the possibility of going beyond them."

"The question here is the same as the question I addressed with regard to madness, disease, delinquency and sexuality. In all of these cases, it was not a question of showing how these objects were for a long time hidden before being finally discovered, nor of showing how all these objects are only wicked illusions or ideological products to be dispelled in the light of reason finally having reached its zenith. It was a matter of showing by what conjunctions a whole set of practices—from the moment they become coordinated with a regime of truth—was able to make what does not exist (madness, disease, delinquency, sexuality, etcetera), nonetheless become something."

"Recalling all the erroneous things that doctors have been able to say about sex or madness does us a fat lot of good. I think that what is currently politically important is to determine the regime of verediction established at a given moment ... on the basis of which you can now recognize, for example, that doctors in the nineteenth century said so many stupid things about sex. ... It is not so much the history of the true or the history of the false as the history of verediction which has a political significance."

"The new governmental reason does not deal with what I would call the things in themselves of governmentality, such as individuals, things, wealth, and land. It no longer deals with these things in themselves. It deals with the phenomena of politics, that is to say, interests, which precisely constitute politics and its stakes; it deals with interests, or that respect in which a given individual, thing, wealth, and so on interests other individuals or the collective body of individuals. ... In the new regime, government is basically no longer to be exercised over subjects and other things subjected through these subjects. Government is now to be exercised over what we could call the phenomenal republic of interests. The fundamental question of liberalism is: What is the utility value of government and all actions of government in a society where exchange determines the value of things?"

"The pastorate was formed against a sort of intoxication of religious behavior, examples of which are found throughout the Middle East in the second, third, and fourth centuries, and to which certain Gnostic sects in particular bear striking and indisputable testimony. In at least some of these Gnostic sects, in fact, the identification of matter with evil, and as absolute evil, obviously entailed certain consequences. This might be, for example, a kind of vertigo or enchantment provoked by a sort of unlimited asceticism that could lead to suicide: freeing oneself from matter as quickly as possible. There is also the idea, the theme, of destroying matter through the exhaustion of the evils it contains, of committing every possible sin, going to the very end of the domain of evil opened up by matter, and thus destroying matter. Let us sin, then, and sin to infinity. There is also the theme of the nullification of the world of the law, to destroy which one must first destroy the law, that is to say, break every law. One must respond to every law established by the world, or by the powers of the world, by violating it, systematically breaking the law and in effect, overthrowing the reign of the one who created the world."

"All these present struggles revolve around the question: Who are we? They are a refusal of these abstractions, of economic and ideological state violence, which ignore who we are individually, and also a refusal of a scientific or administrative inquisition which determines who one is."

"All those movements which took place in the fifteenth and sixteenth centuries and which had the Reformation as their main expression and result should be analyzed as a great crisis of the Western experience of subjectivity and a revolt against the kind of religious and moral power which gave form, during the Middle Ages, to this subjectivity. The need to take a direct part in spiritual life, in the work of salvation, in the truth which lies in the Book—all that was a struggle for a new subjectivity."

"Maybe the target nowadays is not to discover what we are but to refuse what we are."

"The political, ethical, social, philosophical problem of our day is not to try to liberate the individual from the state and from the state's institutions but to liberate us both from the state and from the type of individualization which is linked to the state. We have to promote new forms of subjectivity through the refusal of this kind of individuality which has been imposed on us for several centuries."

"I don't really know what they mean by "intellectuals," all the people who describe, denounce, or scold them. I do know, on the other hand, what I have committed myself to, as an intellectual, which is to say, after all, a cerebro-spinal individual: to having a brain as supple as possible and a spinal column that's as straight as necessary."

"My intention was not to deal with the problem of truth, but with the problem of the truth-teller, or of truth telling... [W]ho is able to tell the truth, about what, with what consequences, and with what relations to power. ...[W]ith the question of the importance of telling the truth, knowing who is able to tell the truth, and knowing why we should tell the truth, we have the roots of what we could call the 'critical' tradition in the West."

"Parrhesia is ordinarily translated into English by "free speech"... the parrhesiastes is the one who uses parrhesia, i.e., the one who speaks the truth."

"[I]n parrhesia, the speaker makes it... clear and obvious that what he says is his own opinion... by avoiding... rhetorical form which would veil what he thinks. ...[T]he parrhesiastes uses the most direct words and... expression. Whereas rhetoric provides ...technical devices to help ...prevail upon ...minds ...(regardless of the rhetorician's... opinion...)"

"[T]he commitment... in parrhesia is linked to... a difference of status between the speaker and his audience... the parrhesiastes says something which is dangerous to himself and thus involves a risk..."

"The second characteristic of parrhesia... there is always an exact coincidence between belief and truth."

"In the Greek conception of parrhesia... truth-having is guaranteed by the possession of... moral qualities... required... to know... and... convey such truth..."

"If there is a kind of "proof" of the sincerity of the parrhesiastes, it is his courage... [Saying] something dangerous—different from what the majority believes—is a strong indication that he is a parrhesiastes."

"[R]ecognizing someone as a parrhesiastes... was... important... in Greco-Roman society, and... was explicitly raised and discussed by Plutarch, Galen, and others."

"[W]hen a philosopher addresses himself to... a , and tells him... tyranny is incompatible with justice, then the philosopher speaks... [and] believes he is speaking the truth, and... takes a risk... [T]hat was Plato's situation with Dionysius in Syracuse... reference... Plato's Seventh Letter, and... The Life of Dion by Plutarch."

"Parrhesia... in its extreme form... takes place in the "game" of life or death. ...[Y]ou risk death to tell the truth instead of reposing in the security of a life where... truth goes unspoken. ...[H]e prefers himself as... truth-teller rather than... living... false to himself"

"Parrhesia is... always a "game" between the one who speaks the truth and the interlocutor."

"[T]he function of parrhesia... has the function of criticism: criticism of the interlocutor or of the speaker..."

"The parrhesia comes from "below,"... and is directed... "above." ...[A]n ancient Greek would not say ...a teacher or father who criticizes a child uses parrhesia."

"[W]hen a philosopher criticizes a ... a citizen criticizes the majority... a pupil criticizes his teacher... such speakers may be using parrhesia."

"The last characteristic of parrhesia... telling the truth is regarded as a duty."

"In parrhesia the speaker uses his freedom and chooses frankness instead of persuasion, truth instead of falsehood or silence, the risk of death instead of life and security, criticism instead of flattery, and moral duty instead of and moral apathy... in most of the Greek texts... from the Fifth Century B.C. to the Fifth Century A.D."

"[I]n Euripides' plays and... in the texts of the Fourth Century B.C., parrhesia is an essential characteristic of ."

"A sovereign shows himself to be a if he disregards his honest advisors, or punishes them for what they have said."

"In... Plato, Socrates appears in the role of the perrhesiastes."

"[The play] Ion is... devoted to the problem of parrhesia... [I]t pursues the question; who has the right, the duty, and the courage to speak the truth?"

"[[Power|[P]ower]] without limitation is directly related to madness. The man who exercises power is wise only insofar as there exists someone who can use parrhesia to criticize him, thereby putting some limit to his power, to his command."

"[W]e see..., a connection between the lack of parrhesia and slavery. For if you cannot speak freely... then you are enslaved."

"Ion explains that in a democracy there are three categories of citizens: ...(1) citizens who have neither power nor wealth, and who hate all who are superior ...; (2) ...good Athenians ...capable of exercising power, but because they are wise ...keep silent ... and do not worry about ...political affairs ...(3) ...reputable men who are powerful, and use their discourse and reason to participate ...[T]he first group ...will hate him; the second ...will laugh at the young man who wishes to be regarded as one of the First Citizens of Athens; and the ...politicians, will be jealous ...and will try to get rid of him."

"Ion is... a parrhesiastes, i.e., the sort... so valuable to democracy or monarchy since he is courageous enough to explain either to the demos or to the king just what the short-comings of their life really are."

"[A]thuroglossos is characterized by..: (1) When you have "a mouth like a running spring," you cannot distinguish those occasions when you should speak from those when you should remain silent; or that which must be said from that which must remain unsaid; or the circumstances and situations where speech is required from those where one ought to remain silent. (2) As Plutarch notes... you have no regard for the value of logos, for rational discourse as a means of gaining access to truth."

"[I]t is a sign of wisdom to be able to use parrhesia without falling into the garrulousness of athuroglossos... One of the problems... how to distinguish that which must be said from that which should be kept silent."

"In... "The Education of Children"... Plutarch gives an anecdote of Theocritus, a sophist, as an example of athuroglossos... he is... "a giant in impudence"... strong not because of his reason, or his rhetorical ability... or his ability to pronounce the truth, but only because he is arrogant. ...His fourth trait is... "putting his confidence in bluster." He is confident in thorubos... the noise made by a strong voice, by a scream, a clamor, or uproar. ...The final characteristic ...his confidence in ..."ignorant outspokenness..." ... it lacks mathesis ...—learning or wisdom."

"In order for parrhesia to have positive political effects, it must... be linked to a good education, to intellectual and moral formation, to paideia or mathesis."

"The problem... Democracy is founded by a politeia, a constitution, where the demos, the people, exercise power, and... everyone is equal in front of the law. Such a constitution... is condemned to give equal place to all forms of parrhesia, even the worst. Because parrhesia is given even to the worst citizens, the overwhelming influence of bad, immoral, or ignorant speakers may lead... into tyranny, or... otherwise endanger the city. Hence parrhesia may be dangerous for democracy itself."

"[M]ost of the texts... preserved from this period come from writers... either... affiliated with the aristocratic party, or... distrustful of democratic or radically democratic institutions."

"This aristocratic thesis is... [t]he demos, the people, are the most numerous... also comprised of the most ordinary, and... even the worst, citizens. Therefore... what is best for the demos cannot be what is best for the polis... the city."

"[In] "On the Peace"... in 355 B.C., Isocrates... [argues that] depraved orators ["flatterers"]... only say what the people desire to hear. ... The honest orator... is courageous enough, to oppose the demos. He has a critical and pedagogical role... to transform the will of the citizens so that they will serve the best interests of the city. ...[O]pposition between the people's will and the city's best interests is fundamental to Isocrates' criticism of the democratic institutions of Athens. ...[H]e concludes ...it is not ...possible to be heard in Athens if one does not parrot the demos' will ...the only ...speakers left who have an audience are "reckless orators" and "comic poets" ..."

"[F]rom Plato's Republic... [t]he primary danger of liberty and free speech in a democracy is what results when everyone has his own... style of life... For then there can be no common logos, no possible unity, for the city."

"In Plato... or Xenophon... we never see Socrates requiring... examination of conscience or... confession of sins. [A]n account of your life, your bios, is... not to give... the historical events... but... to demonstrate whether you are able to show... a relation between the rational discourse, the ', you... use, and the way... you live. Socrates is inquiring into the way that logos gives form to a person's style of life... whether there is a harmonic relation between the two... the degree of accord between a person's life and its principle of intelligibility or logos... [and] the true nature of the relation between the logos and bios"

"The harmony between word and deed in Socrates' life is Dorian... manifested in the courage he showed at Delium. This harmonic accord... distinguishes Socrates from a sophist... [who] can give... fine and beautiful discourses on courage, but is not courageous... [U]nlike the sophist, he can use parrhesia and speak freely because what he says accords... with what he thinks... [which] accords... with what he does."

"The aim of this Socratic parrhesiastic activity... is to lead the interlocutor to the choice of that kind of life (bios) that will be in Dorian-harmonic accord with, logos, virtue, courage, and truth."

"Foucault has a very good discussion of what the theory of crime—modern economic theory of crime and punishment—has to say. I didn't have much to disagree with him. I think he was accurate on what it has to say. He goes also into a theory of formation of laws, which I had a lot of sympathy with as well."

"The hope may be entertained that some practitioner of the "sociology of knowledge" will one day have an interesting story to tell about -why the work of Michel Foucault generated such wide enthusiasm among certain intellectual elites for several decades in the latter half of the twentieth century. One or two hypotheses of my own may be hazarded. What is interesting about Foucault's unique rhetoric is that he steadfastly resists pronouncing explicit moral-political judgments, yet of course he is judging all the time. Foucault refuses to come clean on his normative commitments, but rather "insinuates" them throughout his work. This constitutes a kind of radical-left positivism that is somehow potently attractive to what I will call the hyper-liberal ethos of late modernity. The idea here is that one must avoid at all costs spelling out a normative vision, since it would ineluctably become the ground for a repressive regime of "normalization." This is clearly connected to the negativism one associates with postmodern writers."

"At a crucial moment in my own work, I was fortunate to have had the opportunity to take heart from the humbling serenity and unaffected craftsmanship of Michel Foucault, in what I was not to know were his last years."

"A profound shaking had happened in the seemingly smooth greensward of the classical philosophical tradition... faultlines in the ancient world that one had barely dreamed of ... A manuscript that moved me deeply."

"And now his own history has been written. What does one learn from these books? Chiefly that Foucault's relativistic outlook can be applied to Foucault himself. He used to say that the 19th century was to Marxism what water is to a fish. Increasingly his own work makes sense only when seen as a product of the Sixties. Not that Foucault would have denied this. He never suggested that he wasn't an interested being too. But one should ask of a body of philosophical work that it has a longer shelf life than a couple of decades. Nine years after his death his achievements, such as they are, are so much historical jetsam, their final worth little more than sweet Foucault."

"I wanted to read Mark Twain and Emerson and Thoreau, and I remember moments in class where I thought my head was going to explode, going, What the fuck are these people talking about? I don't understand what this deconstructive semiotic bullshit is. Who the fuck is Michel Foucault?"

"I continue to be very strongly influenced by Foucault's History of Sexuality, in which he warns us against imagining a complete liberation from power. There can never be a total liberation from power, especially in relation to the politics of sexuality."

"Foucault is an interesting case because I'm sure he honestly wants to undermine power but I think with his writings he reinforced it."

"Following Kant, Foucault criticized the practices that impede maturity, issuing a powerful warning against blind submission to the will of authorities. With Kant, he also insisted that the subject has a “right to question truth concerning its power effects and to question power about its discourses of truth”. Indeed, Foucault notes that his view of critique resembles Kant's idea of enlightenment: both involve “the art of voluntary inservitude, of reflective indocility”. For Foucault, moreover, philosophy as a whole exemplifies this art. The history of philosophy is a history of parrěsia, of the courageous practice of speaking truth to power. By the end of his regrettably short life, then, Foucault recognized that he belonged to the tradition of critical philosophy that runs from Kant and Hegel “to the Frankfurt School, passing through Nietzsche, Max Weber and so on”. As a critical thinker, he promoted maturity by encouraging his readers to engage in sustained – critical and self-critical – reflection on the historical conditions that have made them what they are. For by understanding how they are entangled in these conditions, readers might be able to rise above them and resist them. And, for Foucault, whatever freedom we can meaningfully be said to possess consists in resistance to prevailing forms of power."

"The history of the very institution of the prison is a history of reform. Foucault points this out."

"I openly avow myself the pupil of that mighty thinker Michel Foucault, and even here and there coquette with the modes of expression peculiar to him. But at least for my purposes his useful ideas suffer a certain mystification in his hands: he presents them upside-down, as it were. They must be turned right side up again, if you would discover the rational kernel within the mystical shell."

"From a conservative perspective, the great thing about Foucault's writing is that it is more plastic than Marx, and far less economically subversive. Academics rooted in Foucauldian thought are far more compatible with neoliberalism than the old Marxist academics."

"I have been thinking a lot about this question. Foucault always subscribed to a number of social projects. And in his texts he was talking to readers in an ongoing transformative process. Over the past year I edited his 1971–1972 lectures at the Collège de France, together with Bernard Harcourt, and it became clear to me that his thinking revolved around the idea of change, of transformation, of individuals and collectives. In the stale climate of the 1960s we thought the transformation could occur only through literature and art. And in the early 1970s, when things were opening up, Foucault thought that social change was possible merely by changing a small number of very important relations of power — for example, the prison system. But already in 1976 he realized that this project of social change was a failure, and that people are much more easily mobilized by religious motives or nationalistic ones. The great movements weren't social. He didn't give up on his project of social change. But it had gotten more complicated."

"Foucault, always focused on the exercise of power and repression, tells his students to read Hayek and crew “with special care.” He found much to commend in their work. First and foremost, true liberalism is “imbued with the principle: ‘One always governs too much.’” As important, it asks (and answers) the question, “Why, after all, is it necessary to govern?”"

"What, then, are the grounds that determine Foucault to shift the meaning of this specific will to knowledge and to truth that is constitutive for the modern form of knowledge in general, and for the human sciences in particular, by generalizing this will to knowing self-mastery into a will to power per se and to postulate that all discourses (by no means only the modern ones) can be shown to have the character of hidden power and derive from practices of power? It is this assumption that first marks the turning from an archeology of knowledge to a genealogical explanation of the provenance, rise, and fall of those discourse formations that fill the space of history, without gaps and without meaning."

"In 1982, Foucault invited me to the Collège de France for six weeks. On the first evening we spoke about German films: Werner Herzog and Hans-Jürgen Syberberg were his favourite directors, whilst I spoke out in favour of Alexander Kluge und Volker Schlöndorff. Later we told each other about the curriculum of our respective years of philosophical study, which took something of a different course. He recalled how Lévi-Strauss and structuralism had helped him to liberate himself from Husserl and “the prison of the transcendental subject”. With regard to his discourse theory of power, I asked him at the time about the implicit standards on which his criticism was based. He merely said: “Wait for the third volume of my History of Sexuality“. We had already arranged a date for our next discussion about “Kant and the Enlightenment”. I was very shocked when he died in the interim."

"We talked about Michel Foucault as an example of someone who in theory seemed to challenge those simplistic binary oppositions and mind/body splits. But in his life practice as a teacher, he clearly made a separation between that space where he saw himself as a practicing intellectual-where he not only saw himself as a critical thinker but was seen as a critical thinker-and that space where he was body. It really is clear that the space of high culture was where he was in mind, and the space of the street and street culture (and popular culture, marginalized culture) was where he felt he could be most expressive of himself within the body."

"This sort of infinitely relativistic 'Foucaultism' actually says nothing about anything; but it does bear a close family resemblance to the more commonly held view that 'all' women, 'all' peasants were unpolitical. (Foucault is a prominent French scholar and scholastic.) This is extremely patronising, of course, and based on no shred of evidence. Indeed, in the case of French strikers it requires a poker-faced denial of that evidence. It also allows the authors of such views to dispense with the political dimensional together, on the circular ground that they have shown politics to be of no concern to the people under investigation. The premise is the conclusion and vice-versa."

"In the course of the 1960s there emerged a plethora of applied structuralisms: in anthropology, history, sociology, psychology, political science and of course literature. The best-known practitioners—usually those who combined in the right doses scholarly audacity with a natural talent for self-promotion—became international celebrities, having had the good fortune to enter the intellectual limelight just as television was becoming a mass medium. In an earlier age Michel Foucault might have been a drawing-room favourite, a star of the Parisian lecture circuit, like Henri Bergson fifty years earlier. But when Les Mots et les Choses sold 20,000 copies in just four months after it appeared in 1966 he acquired celebrity status almost overnight. Foucault himself foreswore the label 'structuralist', much as Albert Camus always insisted he had never been an 'existentialist' and didn't really know what that was. But as Foucault at least would have been constrained to concede, it didn't really matter what he thought. 'Structuralism' was now shorthand for any ostensibly subversive account of past or present, in which conventional linear explanations and categories were shaken up and their assumptions questioned. More importantly, 'structuralists' were people who minimized or even denied the role of individuals and individual initiative in human affairs."

"Two widespread assumptions lay behind such thinking, shared very broadly across the intellectual community of the time. The first was that power rested not—as most social thinkers since the Enlightenment had supposed—upon control of natural and human resources, but upon the monopoly of knowledge, knowledge about the natural world; knowledge about the public sphere; knowledge about oneself; and above all, knowledge about the way in which knowledge itself is produced and legitimized. The maintenance of power in this account rested upon the capacity of those in control of knowledge to maintain that control at the expense of others, by repressing subversive 'knowledges'. At the time, this account of the human condition was widely and correctly associated with the writings of Michel Foucault. But for all his occasional obscurantism Foucault was a rationalist at heart. His early writings tracked quite closely the venerable Marxist claim that in order to liberate workers from the shackles of capitalism one had first to substitute a different account of history and economics for the self-serving narrative of bourgeois society. In short, one had to substitute revolutionary knowledge, so to speak, for that of the masters: or, in the language of Antonio Gramsci so fashionable a few years earlier, one had to combat the 'hegemony' of the ruling class."

"The shortage of public intellectuals (in the English-speaking world) goes back to the decline of the written media: the first TV intellectual was Foucault, who was at home in both media, but his successors and imitators know only the camera."

"Basically, Foucault was Nietzsche’s ape. He adopted some of Nietzsche’s rhetoric about power and imitated some of his verbal histrionics. But he never achieved anything like Nietzsche’s insight or originality. Nietzsche may have been seriously wrong in his understanding of modernity: he may have mistaken one part of the story—the rise of secularism—for the whole tale; but few men have struggled as honestly with the problem of nihilism as he. Foucault simply flirted with nihilism as one more “experience.”"

"Many cultural historians have found both inspiration and an intellectual rationale for their synchronic approach in the work of a celebrated and controversial French thinker, Michel Foucault. Along with E. P. Thompson and Fernand Braudel, Foucault is among the most influential figures in recent Western historiography. But while even their critics express respect for Thompson's and Braudel's achievements, Foucault is a thinker many historians love to hate, if only because he was not a member of the discipline but a philosopher who wrote books based on historical sources. A mythical figure even in his relatively short lifetime (he died in 1984, aged fifty-eight), Foucault was a brilliant intellectual polymath who, although formally trained in philosophy, developed an early interest in the history of psychiatry and produced as his doctoral thesis a thousand-page study of madness in early modern Europe. His many books include philosophical histories of the knowledge-systems of early modern and modern Europe, The Order of Things and The Archaeology of Knowledge, a multivolume meditation on the history of sexuality, and the book many consider his masterpiece, Discipline and Punish, a study of the shift in Western societies from physical punishment to imprisonment as the standard response to crime."

"[A] number of points are worth making at once [that challenge Foucault's Madness and Civilization]: (1) There is ample evidence of medieval cruelty towards the insane; (2) In the late Middle Ages and the Renaissance, the mad were already confined, to cells, jails or even cages; (3) ‘dialogue’ or no ‘dialogue’, even madness during those times was frequently connected with sin -- even in the Ship of Fools mythology; and, to that extent, it was regarded in a far less benevolent light than suggested by Foucault (pre-modern minds accepted the reality of madness -- ‘madness as a part of truth’ -- just as they accepted the reality of sin; but this does not mean they valued madness, any more than sin; (4) as Martin Schrenk (himself a severe critic Foucault) has shown, early modern madhouses developed from medieval hospitals and monasteries rather than as reopened leprosaria; (5) the Great Confinement was primarily aimed not at deviance but at poverty -- criminal poverty, crazy poverty or just plain poverty; the notion that it heralded (in the name of the rising bourgeoise) a moral segregation does not bear close scrutiny; (6) at any rate, as stressed by Klaus Doerner, another of critic of Foucault (Madmen and the Bourgeoisie, 1969), that there was no uniform state-controlled confinement: the English and German patterns, for example, strayed greatly from the Louis Quatorzian Grand Renfermement; (7) Foucault's periodization seems to me amiss. By the late eighteenths century, confinement of the poor was generally deemed a failure; but it is then that confinement of the mad really went ahead, as so conclusively shown in statistics concerning England, France, and the United States; (8) Tuke and Pinel did not ‘invent’ mental illness. Rather, they owe much to prior therapies and often relied also on their methods; (9) moreover, in nineetenth-century England moral treatment was not that central in the medicalization of madness. Far from it: as shown by Andrew Scull, physicians saw Tukean moral therapy as a lay threat to their art, and strove to avoid it or adapt it to their own practice. Once more, Foucault's epochal monoliths crumble before the contradictory wealth of the historical evidence."

"So at bottom Foucault's enterprise seems stuck on the horns of a huge epistemological dilemma: if it tells the truth, then all knowledge is suspect in its pretense of objectivity; but in that case, how can the theory itself vouch for its truth? It's like the famous paradox about the Cretean Liar--and Foucault seemed quite unable to get out of it (which explains why he didn't even try to face it)."

"Foucault annexed history to philosophy. Nobody yet knows for sure which of the two came out more damaged in the process, history or philosophy."

"Try teaching Foucault at a contemporary law school, as I have, and you will quickly find that subversion takes many forms, not all of them congenial to [Judith] Butler and her allies. As a perceptive libertarian student said to me, Why can't I use these ideas to resist the tax structure, or the antidiscrimination laws, or perhaps even to join the militias? Others, less fond of liberty, might engage in the subversive performances of making fun of feminist remarks in class, or ripping down the posters of the lesbian and gay law students' association. These things happen. They are parodic and subversive. Why, then, aren't they daring and good? [...] Well, there are good answers to those questions, but you won't find them in Foucault"

"The truth is that Foucault knew very little about anything before the seventeenth century and, in the modern world, outside France. His familiarity with the literature and art of any period was negligible. His hostility to psychology made him incompetent to deal with sexuality, his own or anybody else's. The elevation of Foucault to guru status by American and British academics is a tale that belongs to the history of cults. [...] The more you know, the less you are impressed by Foucault."

"As a philosopher sympathetic to Foucault recently remarked to me, Foucault failed in each of his major inquiries and, in desperation, went further afield from his areas of expertise. The History of Sexuality is a disaster. Page after page is sheer fantasy, unsupported by the ancient or modern historical record. [...] Foucault, like David Letterman, made smirking glibness an art form."

"The most serious flaw of Foucault's system is in the area of sex. I view his hurried, compulsive writing as a massive rationalist defense-formation to avoid thinking about (a) woman, (b) nature, (c) emotion, and (d) the sexual body. His attempt to make the body passive property of male society is an evasion of the universal fact so intolerable to him: that we are all born of human mothers. By turning women into ciphers, he miniaturizes and contains them."

"A proper encounter with Foucault's work permanently changes one's understanding of how people are governed in modern society."

"Foucault's response to attempts such as those of Habermas, Dewey, and Berlin - attempts to build a philosophy around the needs of a democratic society - is to point out the drawbacks of this society, the ways in which it does not allow room for self-creation, for private projects. Like Habermas and Sellars, he accepts Mead's view that the self is a creation of society. Unlike them, he is not prepared to admit that the selves shaped by modern liberal societies are better than the selves earlier societies created. A large part of Foucault's work - the most valuable part, in my view - consists in showing how the patterns of acculturation characteristic of liberal societies have imposed on their members kinds of constraints of which older, premodern societies had not dreamed. He is not, however, willing to see these constraints as compensated for by a decrease in pain, any more than Nietzsche was willing to see the resentfulness of "slave-morality" as compensated for by such a decrease."

"Foucault revealed the universal truths hidden in societal extremes."

"It is, for instance, pretty suicidal for embattled minorities to embrace Michel Foucault, let alone Jacques Derrida. The mi­nority view was always that power could be undermined by truth [...] Once you read Foucault as saying that truth is sim­ply an effect of power, you've had it. [...] But American de­partments of literature, history and sociology contain large numbers of self-described leftists who have confused radical doubts about objectivity with political radicalism, and are in a mess."

"There are certainly many insights in Foucault's early writings. But the relativist method – which identifies reality with a way of apprehending it – must lead us to doubt that they are hard-won. For this method allows him to jump across to the finishing line of historical enquiry, without running the hard track of empirical enquiry. Consider what would really have to be proved by someone who believed man to be an artefact, and a recent one at that – more recent even than the medieval and renaissance humanists who extolled man's virtues. A proper assessment of Foucault's thought must therefore try to separate its two components: the relativist sleight of hand (which would lead us too simply to dismiss him), and the ‘diagnostic’ analysis of the secret ways of power. It is the second that is interesting, and which is expressed in Foucault's claim that each successive form of ‘knowledge’ is devoted to the creation of a discourse favourable to, and symbolic of, the prevailing forms of domination."

"The impression created by these later works is of a Foucault who has been ‘normalized’. His command of the French language, his fascination with ancient texts and the by-ways of history, his flamboyant imagination and beautiful style – all have been put, at last, to a proper use, in order to describe the human condition respectfully, and to cease to look for the secret ‘structures’ beneath its smile. It helps that his subject-matter is the ancient world, and the works of authors who cannot be dismissed or debunked as merely ‘bourgeois’. But it helps too that Foucault had, by this time, been ‘mugged by reality’, and was being cared for in the institution which he had once scoffed at for its habit of confronting its inmates with the ‘truth’ of their condition. It was when confronted with the truth of his condition that Foucault at last grew up. He had gone down with Sartre into the hell where the Other resides. But he had recognized his own otherness too, and returned to the real world in a posture of acceptance. And, reading these later works, I was constantly drawn to the thought that Foucault's belligerent leftism was not a criticism of reality, but a defence against it, a refusal to recognize that, for all its defects, normality is all that we have."

"Michel Foucault once characterized Derrida's prose style to me as "obscurantisme terroriste." The text is written so obscurely that you can't figure out exactly what the thesis is (hence "obscurantisme") and then when one criticizes it, the author says, "Vous m'avez mal compris; vous êtes idiot" ["You did not understand; you are an idiot"] (hence "terroriste")."

"Foucault was often lumped with Derrida. That's very unfair to Foucault. He was a different caliber of thinker altogether."

"The name ‘Foucault’ was first spoken to me in dark, conspiratorial tones, as if he were a threat to the then-alluring project of combining Althusser's ideology-centred thinking and the British culture-and-hegemony thinking. Foucault, along with Weber, Popper, Berlin, and many others (the list was a tiresomely long one) had to be rejected, or so I was told. My mind was soon changed on that score. The exciting work of Barry Hindess and Paul Hirst (see esp. Hindess and Hirst 1975, 1977), who had worked through the Althusser and British Cultural Marxist possibilities more thoroughly than anyone else I had then read (or have read since), indirectly opened up the idea that Foucault was not only not a threat to the best-alternative project I shared with hundreds of others, but was the key to that project's success. At last, here was a thinker who could treat power seriously yet undogmatically, someone who could relate power to society without making it read like the script of a prison movie. I was hooked. I tried my best to understand (or to sound like I understood) all the methodological innovations that came with the Foucault package – ‘archaeology’, ‘genealogy’, ‘discourse’, ‘episteme’, and so on. My excitement reached its peak when, using these tools, Foucault appeared to have succeeded in crafting an entirely new approach to the study of government, under a term of his own invention, ‘governmentality’. But, as so often happens in life, the peak of excitement turned out to be the moment when doubts emerged. These doubts became stronger, eventually leading me to think that Foucault's works from this period too often pronounce and too rarely argue from the historical evidence."

"Foucault's achievement in so quickly building such an enthralling account of the operation of power in society is all the more remarkable when one remembers the dominant hold that Marxist and neo-Marxist accounts had in the Anglophone academy in the 1970s and even into the 1980s. The key to his success probably lies in the fact that he did not initially present his insights in abstract terms but instead allowed them to emerge from his painstaking histories of various knowledge endeavours, or sciences, particularly psychiatry, psychology, penology, and sexology. Without bludgeoning his readers, Foucault allowed them to see mostly power where others would see mostly science."

"In making these various critical points, I am not proposing that Foucault should lose his place in the social and political theory hall of fame. He undoubtedly deserves his berth (as well as deserving what all the other inductees have won as a right: the right to be constructively criticised). I am not even suggesting that Foucault's writings on power are totally tainted by the problems I have highlighted. Certainly, many of his pronouncements about surveillance, for instance, along with the examples offered above look overblown now. The fact that the panopticon was never actually built should have alerted more readers (including me) to this at the time his main power pieces were being published, as should have the fact that the ‘eye of power’ arrangements of hospitals, schools, factories, and so forth (see esp. Foucault 1980: 146–65) were more a matter of architectural fashion, among other things, than they were an attempt to enhance the surveillance of subjects. But making claims that now look overblown is not much of a charge; it was the 1970s after all. I think that in this context I should dismiss that charge as trivial and concentrate instead on the fact that the second and third volumes of the History of Sexuality project (both published posthumously: Foucault 1986a, 1986b) – books in which the problem of ‘theorising’ stressed above is totally absent – were inspirational to Peter Brown in producing some of the most exciting and convincing work on power produced in the last thirty years (see esp. Brown 1988). This is both Foucault on power and Foucault at his very best: ‘the author of descriptive genealogies – “grey, meticulous and patiently documentary”’ (Saunders, quoting Foucault, 1997: 105–6)"

"Sequestered in the usual sectarianism of the academic world, no stimulating reading had existed that took into consideration the arguments of Friedrich Hayek, Gary Becker, or Milton Friedman. On this point, one can only agree with Lagasnerie: Foucault allowed us to read and understand these authors, to discover in them a complex and stimulating body of thought. On that point I totally agree with him. It's undeniable that Foucault always took pains to inquire into theoretical corpuses of widely differing horizons and to constantly question his own ideas."

"The enemy is at the gates of the city. The day is perhaps not far off when our breasts will be the last defence for our country. We are the children of the Revolution. Let us take inspiration from our fathers of 1792, and, like them, we will conquer."

"Bismarck is a dangerous enemy, but even more dangerous perhaps as a friend: he showed us Tunis, placing us in conflict with England, and is now negotiating with us over the Congo."

"Whether we like it or not, whether it pleases us or shocks us, the French Revolution is a bloc ... a bloc from which nothing can be separated, because historical truth does not permit it. ... the Revolution is not finished, it is still continuing, we are actors in it, the same men are still in conflict with the same enemies. The struggle will go on, until the final day of victory, and until that day we will not allow you to throw mud at the Revolution."

"It was I who gave the title "J'accuse" to Zola's letter."

"No, my friend, Germany will not declare war on us [at this moment]. But in my opinion the European situation is such that a great armed conflict is inevitable at some time which I cannot foresee, and our duty is to prepare for the worst."

"I think war is inevitable. We must do nothing to provoke it, but we must be ready for it; helped by Russia and England, doubtless by Spain also and perhaps by Italy as well, we may be able to win. In any case it will be a life and death affair: if we are beaten we will be crushed."

"In the distance huge trees were still blazing, around us was a waste of ashes and of half-consumed boughs, and the falling rain seemed only to quicken the dying conflagration. In some of the great green boles were fearful gaping wounds through which the sap was oozing, while some tall trees still stretched to heaven their triumphant crown of foliage above a trunk all charred that would never sprout again. The Brazilians contemplate spectacles such as this with a wholly indifferent eye, and, indeed, even with satisfaction, for they see in the ruin only a promise of future harvests. To me the scene possessed only the horror of a slaughter-house."

"The difficulty between us and Germany is this: that Germany believes that the logic of her victory means domination, while we do not believe that the logic of our defeat is serfdom [vassalité]."

"Mistakes have been made; do not think of them except to rectify them. Alas, there have also been crimes, crimes against France which call for a prompt punishment. We promise you, we promise the country, that justice will be done according to the law. ... Weakness would be complicity. We will avoid weakness, as we will avoid violence. All the guilty before courts-martial. The soldier in the court-room, united with the soldier in battle. No more pacifist campaigns, no more German intrigues. Neither treason, nor semi-treason: the war. Nothing but the war. Our armies will not be caught between fire from two sides. Justice will be done. The country will know that it is defended."

"[If the Socialists want peace] so do I, but it is not by bleating of peace that we can silence Prussian militarism. A moment ago M. Constant complained of my silence about foreign policy. My foreign policy and my domestic policy are all one. Internal policy, I wage war; foreign policy, I still wage war; I still wage war. Russia betrays us; I continue the war: unfortunate Rumania is forced to capitulate; I continue the war, and I will continue it down to the last quarter of an hour."

"The Germans may take Paris, but that will not prevent me from going on with the war. We will fight on the Loire, we will fight on the Garronne, we will fight even in the Pyrenees. And if at last we are driven off the Pyrenees, we will continue the war at sea."

"[Clemenceau] said that the Rhine was a natural boundary of Gaul and Germany and that it ought to be made the German boundary now, the territory between the Rhine and the French frontier being made into an Independent State whose neutrality should be guaranteed by the great powers."

"[France] finds herself at this time in a particularly difficult situation. ... It is the country which is nearest to Germany. America is distant; it has taken her a long time to get here. And during that time we have been put to it, we have suffered...our cities and our towns have been devastated. Everyone says, rightly, that 'it must not happen again'. I think so too. But how? There was an old system, which seems to be condemned today, and to which I do not fear to say that I remain a faithful adherent at this time. ... This system—solid frontiers...and balance of power—today seems to be condemned by certain very high authorities."

"I should lie if I said that I was at once in agreement with him [President Wilson] on all the points. America is far distant from the frontiers of Germany, as I remarked a little while ago. I have, perhaps, preoccupations which I would not say are foreign to him, but which do not touch him so closely as they touch the man who has seen his country devastated during four years by an enemy who was within several days of Paris."

"War is a series of catastrophes that results in a victory."

"Mr. Wilson bores me with his Fourteen Points; why, God Almighty has only Ten!"

"If it is said that the war is won, it would perhaps be more accurate to say that there is a lull in the storm. At the very least, it is necessary to provide for all eventualities. Recent discoveries have enabled us to pierce the enemy's designs to a greater extent than hitherto. They were not merely a dream of military domination on the part of Prussia, but a definite conspiracy expressly aiming at the extermination of France. Industrially France is extremely difficult to reconstruct, whereas Germany has kept her factories intact and ready to start working efficiently forthwith. Indeed, industrially and commercially, as between France and Prussia, the victory is the latter's. ... the war debt of Germany is almost entirely domestic and can easily be repudiated, while that of France must be paid. In the immediate future we shall have to pay regularly abroad immense sums, by way of interest solely, out of our internal resources."

"Even as regards the military triumph of France over Germany, there are certain disquieting features in the situation. The Allies have taken over the German Navy and in a great measure disarmed the enemy, but Russia, certainly in a state of chaos, but fruitful all the same, remains and from it the Germans can draw a great deal of support. With the British Army demobilized, the American Army returned home, and France isolated, there might be a danger of Germany's reopening the debate of arms. This might embarrass us but for the very heartening assurances of President Wilson in the Chamber of Deputies. The League of Nations must be profoundly sustained by the conviction of the peoples of France and America and by the determination of the latter to abandon its traditional policy of isolation. France will face all these problems without fear and without reproach. All our plans are based on the splendid foundation laid by President Wilson."

"His poor marksmanship must be taken into account. We have just won the most terrible war in history, yet here is a Frenchman who misses his target 6 out of 7 times at point-blank range. Of course, this fellow must be punished for the careless use of a dangerous weapon and for poor marksmanship. I suggest that he be locked up for eight years, with intensive training in a shooting gallery."

"There are only two perfectly useless things in this world. One is an appendix and the other is Poincaré."

"After expending the greatest effort, and suffering the greatest sacrifices in blood in all history, we must not compromise the results of our victory...if the League of Nations cannot buttress its orders with military sanctions we must find this sanction elsewhere...I beg you to understand my state of mind, just as I am trying to understand yours. America is far away and protected by the ocean, England could not be reached by Napoleon himself. You are sheltered, both of you; we are not."

"For you a hundred years is a very long time; for us it does not amount to much. I knew men who had seen Napoleon with their own eyes. We have our conception of history and it cannot be the same as yours."

"In fifteen years I will be dead, but if you do me the honour of visiting my tomb, you will be able to say that the Germans have not fulfilled all the clauses of the treaty, and that we are still on the Rhine."

"We need a barrier behind which, in the years to come, our people can work in security to rebuild its ruins. That barrier is the Rhine. I must take national feelings into account. That does not mean that I am afraid of losing office. I am quite indifferent on that point. But I will not, by giving up the occupation, do something which will break the willpower of our people."

"Il est plus facile de faire la guerre que la paix."

"I do not know whether war is an interlude in peace, or whether peace is an interlude in war."

"I have come to the conclusion that force is right. Why is this chicken here? (pointing to his plate). Because it was not strong enough to resist those who wanted to kill it. And a very good thing too!"

"Oh, to be seventy again!"

"La guerre! C’est une chose trop grave pour la confier à des militaires."

"My son is 22 years old. If he had not become a Communist at 22, I would have disowned him. If he is still a Communist at 30, I will do it then."

"America is the only nation in history which miraculously has gone directly from barbarism to degeneration without the usual interval of civilization."

"All that I know I learned after I was thirty."

"Military justice is to justice what military music is to music."

"Americans have no capacity for abstract thought, and make bad coffee."

"There is no passion like that of a functionary for his function."

"I belonged to the generation that saw the loss of Alsace-Lorraine, and never could I be consoled for that loss. And I here recall, with pardonable pride, that in 1908 I stood up against Germany in the Casablanca crisis, and that the Government of William II, after demanding apologies from us, was forced by my calm resistance to be satisfied with mere arbitration, as in any other dispute."

"For the catastrophe of 1914 the Germans are responsible. Only a professional liar would deny this."

"[W]hen at Versailles Brockdorff-Rantzau addressed me in the language of the bearer of a challenge, I was forced to realize that the German revolution was mere window-dressing, and that, with the aggressor of 1914 not a whit cured of his insane folly, we should continue without respite to be subjected, in a new setting, to the same attack from the same enemy."

"What after all is this war, prepared, undertaken, and waged by the German people, who flung aside every scruple of conscience to let it loose, hoping for a peace of enslavement under the yoke of a militarism destructive of all human dignity? It is simply the continuance, the recrudescence, of those never-ending acts of violence by which the first savage tribes carried out their depredations with all the resources of barbarism. The means improve with the ages. The ends remain the same."

"Germany...was unfortunate enough to allow herself (in spite of her skill at dissimulation) to be betrayed into an excess of candour by her characteristic tendency to go to extremes. Deutschland über alles. Germany above everything! That, and nothing less, is what she asks, and when once her demand is satisfied she will let you enjoy a peace under the yoke. Not only does she make no secret of her aim, but the intolerable arrogance of the German aristocracy, the servile good nature of the intellectual and the scholar, the gross vanity of the most competent leaders in industry, and the widespread influence of a violent popular poetry conspire to shatter throughout the world all the time-honoured traditions of individual, as well as international, dignity."

"Peace or war, we are in the midst of a relentless struggle for power. Woe to the weak! Turn your back on the purveyors of soothing syrup!"

"The quantum of a hypothetical German civilization would not take us very far, because she is to-day still too close to barbarism."

"To ensure the execution of the Treaty [of Versailles] all we lacked later on was a statesman of some strength of purpose."

"They talk of effecting a reconciliation between us and Germany: nothing would give me greater pleasure. But the German nation is unscrupulous, and the French like nothing so much as to forget. If one goes forward at every moment, while the other gives himself up to the enervating delights of going back, no two people will ever meet full face. As I have said, I was concerned with other things than the troopers’ tales of a victorious soldier dissatisfied with the share of victory assigned to him. As much as, and more than any other I should desire, if it were possible, never in any shape or guise to fall back into the bloody adventures of military conquests that are still a temptation haunting the feverish imaginations of the German peoples."

"[T]he keynote of the Treaty of Versailles is the liberation of the peoples, the independence of nationalities, whereas the keynote of the policy of Marshal Foch and M. Poincaré was the occupation of a territory by force of arms against the will of its inhabitants."

"Fate has decided. The Conference has spoken. It has been obeyed. Why could it not have kept a strong hand over the execution of the Treaty? But I will not anticipate. Overflowing with German braggadocio, von Brockdorff-Rantzau later on told us that we hated Germany, because we had dared to defend ourselves against her aggression, but our European countries, and those organized on European lines, need only go back to their familiar slipshod management of everyday life for the vanquished foe to dare to rear his head arrogantly as if he were the victor, to look in the face the crimes he had acknowledged, and to venture, owing to the general discouragement, to demand a reckoning from those who had put an end to his wrongdoing."

"What will remain of the greatest effort of the human civilizations for an enlargement of universal civilization I shall not attempt to foresee, after ten years of talk in which victors and vanquished have gone on the same tack to shatter, one by one, every guarantee of success."

"Anyone who retains as much education as the average boy can pick up in a continuation elementary school can understand that General Foch's chief preoccupations were not concerned with the generalizations of universal justice embodied in war or peace. Had he opened the annals of our past at whatsoever page he might choose, he would have found that our life throughout history, bandied about between battles and truces in the unending oscillation of all things, is at any moment but preparing for or stabilizing a new transient form of society for the momentary advantage of the strongest."

"The idea of force is deeply rooted in man, as in the whole universe. Law is controlled and ordered force."

"Bismarck went so far as to boast of a forgery. The Ems telegram was a crime of no less magnitude than the outrage on Belgium. The cynicism of the scrap of paper will be counted against Germany as long as human history lasts. That stain, like Lady Macbeth's, can never be effaced."

"A peace of justice, a Europe founded upon right, the creator of independent states whose military power is augmented by all the moral energies generated by the necessity for asserting themselves in all spheres of international life—will not this create a body of forces superior to anything that could come from a powerfully organized frontier?"

"I will tell how the formula for the military consolidation of the victory of the three Allied and Associated nations was accepted on the proposal of England, only to be rejected without explanation by the American Senate, then quietly dropped by England, and left in oblivion by the French Government itself, without a word of protest. Not a word was uttered to recall that we had given our best blood, and that, after seeking for security in a better frontier, we had given up this strategical guarantee in exchange for the promise of Anglo-American military aid, which had been offered us as an exchange, and which was taken from us without compensation. Defeat substituted for victory, that was what we accepted without finding a single word to assert our right to our Continental life by the establishment of guarantees within the new order created by a most costly victory."

"Breakers of their sworn faith, the Germans seriously offer us their signature on a “scrap of paper” as a guarantee, with the unalterable intention of later taking up again the work of assimilation by force where they have left off. They destroy towns, ravage the fields, and let loose among men evils by the side of which the most cruel exploits of the greatest devastators grow pale and trivial. We take them by the throat, and they promise to make reparation. But, as they do not make reparation, America, who has made a separate peace after growing incredibly rich through the War, claims for her treasury the contributions earmarked for restoring French soil to a productive state."

"Always watching their opportunity to hit back in every sphere, our defeated enemies demand reckonings from their conquerors, who fear nothing so much as not to give them complete satisfaction. I set down this fact in order to clear my own conscience, and especially because it is high time for the French nation to take a firmer grip on itself and to substitute a policy of determination for this confusion born of timidity, through which the threat of a compact mass of barbarism is kept hanging over our heads."

"And if our recent victory had merely been one of territorial conquests that were fated to call us out to the battlefield again to meet attempts to take revenge for our revenge, our success of the moment would have been as fruitless as every success before it. What was more to be desired in the interests of Europe striving for civilization was a victor capable of controlling himself so as to replace armed might by right in the fluid equilibrium of a peace capable of enduring."

"The real task—and an absolutely new one—was the attempt to make definitely a Europe founded on right. In spite of some people's lack of understanding, to have attempted this will be the glory of the Treaty of Versailles. It is for future Governments to work at this task by some method other than that of eternally giving in. The realization of a Europe founded upon right was the greatest victory of all, the victory that neither Napoleon nor Foch wished to gain, and which required something more than successful strokes of strategy."

"As for myself, what more can I say? I am bitterly censured for having refused to give my country a strategic frontier. How can I take seriously those who, both great and small, reproach me with this, since they know that I could not—apart from any question of the rights of peoples—annex the Rhineland without breaking off our alliance, WHICH NO ONE DARED TO SUGGEST TO ME?"

"The [Anglo-American] Guarantee Pact thus assumed the position of the keystone of European peace, far above all theories. Its rejection, for that very reason, amounted to an indirect invitation for the thwarted aggressor to try again."

"And what is this “Germanic civilization,” this monstrous explosion of the will to power, which threatens openly to do away entirely with the diversities established by many evolutions, to set in their place the implacable mastery of a race whose lordly part would be to substitute itself, by force of arms, for all national developments? We need only read Bernhardi's famous pamphlet Unsere Zukunft, in which it is alleged that Germany sums up within herself, as the historian Treitschke asserts, the greatest manifestation of human supremacy, and finds herself condemned, by her very greatness, either to absorb all nations in herself or to return to nothingness."

"From the German point of view the monstrous problem thus set must inevitably be solved by the apotheosis of the German peoples. In the meantime, far from ‘German culture’ seeming disposed to reform itself, we hear it proclaiming louder than ever a universal right to supreme domination, which confers on it the right of life and death over the nations, to be asserted and enforced by all possible means. Ought we not all to feel menaced in our very vitals by this mad doctrine of universal Germanic supremacy over England, France, America, and every other country?"

"Whether we wish it or not, it is not the International Parliament of Geneva, subtle epitome of all the Parliaments of this world, with no executive powers, that will determine the peace of the future."

"Can we then be excused for not accepting, without other guarantees than “faith sworn and forsworn,” these relations of good neighbourhood with the nation that proclaims itself the masterpiece of humanity? For has anyone in any authority ever tried to deny or tone down these bold and cynical words? Ask the mobs, whose first cry on every occasion is “Deutschland über Alles”. This is what our public men rely upon in recommending to us a peace of trust with a Germany animated by the sentiments her spokesmen have just disclosed."

"Über Alles—there we have Germany, who professes to improve mankind by her ‘Kultur’ of iniquity; Russia writhes in the throes of internal decomposition, and Austria, who once fought to be free of the German monster, would to-day like to resume the old Bismarckian chain. The danger lies in the crowds who offer themselves for servitude in order that they may be permitted, in their turn, to tyrannize over the conquered nations. In this respect Germany's watchword is only the puerile hallucination of a return to primitive dominations, and allows no one to feign a misapprehension over which neither the aggressor nor the victim could be deceived. We have only to submit to the implacable law of the strongest, and join the ranks of the conquered territories, to enjoy the servitude with which our masters are only too ready to favour us. To be victims or tyrants, that is the only thing left to us."

"It took defeat to bring Germany to words of quasi-peace, soon belied by a renewal of implacable activity. It is the same policy of cunning and pretence that she used, with so much success, against Napoleon. Without troubling overmuch to make any secret of it, the vanquished are devoting their best efforts to concentrating and ordering their energies, whereas the victors, divided, are drowning themselves in a deluge of verbose invocations to a metaphysics of peace, adapted to all kinds of immediate self-interest. Who then can shut his eyes to the impending menace of a return to the policy of domination by arms, the revenge for the Treaty of Versailles by a stiffening of the will-power on the part of the beaten aggressor?"

"Above all, do not be so ingenuous as to believe that you will disarm, by methods of persuasion, the Powers who see you strengthening against every eventuality your means of defence, which might turn into means of aggression."

"Who need wonder in these circumstances that the Germans tried, without loss of time, to evade the most important of their obligations? The history of the last ten years is a series of surrenders on the part of the Allies, of successes for Germany."

"Now that one of its principal clauses had lapsed along with the Guarantee Pact, what was to happen to the Treaty as a whole, so closely correlated in all its parts? The country that had made the greatest sacrifices for the least return found herself, without even the ghost of an explanation, grievously wronged by the withdrawal of the clause that had been our military guarantee of security. Could we let this pass without protest, when it was a matter of life and death for France? ... The Treaty had fallen to the ground, since its mainstay, which had been provided by America in conjunction with England, had been taken away. We had given up the Rhineland because an offer had been made us to replace the German sentry on the Rhine by an English and an American soldier, side by side with the French soldier."

"The Locarno pacts offer only the insubstantial semblance of a guarantee; they are an illusion calculated to mislead easily satisfied consciences and to lull more vigilant minds to sleep. In their inadequacy lies their danger. The spirit of Locarno itself is positively injurious to the interests of our country."

"Unquestionably and naturally, in Germany, as everywhere else, the workmen, peasants, and lower middle class are true pacifists, and view the possibilities of new butcheries with horror. But, on the other hand, we must remember that all the sons of the governing classes, all the young men who attend the high schools, the colleges, and universities of Germany, find there Nationalist or Populist professors who continually din into their ears the Deutschland über Alles. In this lies the great danger to peace, a danger of which the genuine pacifists are well aware. Later on, in a few years, it will be these same young men who will direct the destinies of Germany. Are we not justified in fearing that the mass of the German people, workmen, peasants, lower middle class, faithful to the impulses of its gregarious nature, might allow itself, as in 1914, to be rushed into the whirl of a “fresh and frolicsome war”?"

"In truth, the bulk of the German nation, the Reich Government (so well personified in the circumstances by the late Herr Stresemann) is not at all eager to begin a new struggle with France. It is perfectly well aware—and the perpetual mutilations of the Treaty of Versailles have shown that it is right—that with patience, a great deal of boldness, and some cleverness, it will easily manage to obtain, from the weak and irresponsible Governments that have been succeeding one another in France since 1920, the almost complete annulment of the Treaty. During this time—that is to say, while Germany is preparing, that is, arming—what is the French Army doing? It is quite simple: it is disarming."

"The great mistake made by the Governments that have succeeded one another in France since 1920 is to have dandled our people from concession to concession without making them understand, first of all, that a nation with a past like ours could not accept peace at any price—that is to say, at the cost of compromising their honour; secondly, that with neighbours like the Germans this peace could only be ensured by making the necessary sacrifices. Those means are the same since the world began and can be summed up in the words, Be strong. Germany remains faithful to this truth. Perhaps Germany does want peace, but this kind of peace will wipe out the last traces of her defeat. That is why she is preparing. The following figures are more eloquent than any possible dissertation. In 1928 France spent six milliards of francs on her military forces: Germany spent eight. Germany goes on arming: France goes on disarming. For what results?"

"My education was built up upon ruthlessly hard-and-fast ideas crowned by a patriotism that nothing could shake. In the insurrection of Vendée, allied with the foreigner against Revolutionary France, the two qualities of patriot and republican were so merged in one another that the Chouans called us patauds, an insult that my forbears were proud of. The fatherland was, and could only be, everybody's home, where energies were developed in common. To renounce one's country had neither sense nor meaning. You might as well have expected the child to want to leave the shelter of its mother's wing. The home, the country, this was no theory; it was a natural phenomenon that had been realized from the very earliest ages of mankind. Animals had a temporary home in their lairs, man a permanent one in his country."

"Is it not fairly clear that the very idea of a fatherland, which is still so potent among us, has lost some of its native strength in the hearts of those who have deliberately allowed themselves to be despoiled of that French pride so essential if the fatherland is to live and not die?"

"I ask myself whether there is to be found a single Frenchman who could admit that we should refrain from exacting from the Germans their obligations, the burden of which is about to be transferred to a victor ruined by the systematic plunderings of the conquered invader. When I ask for an explanation I am generally met with a shrug of the shoulders, accusations against the Press, Parliament, the politicians, and an assurance that after a few more concessions every one will be satisfied. As a result of which we give way to-day, after having given way yesterday, to the demands of Germany, who is only awaiting the additional last concessions to render an account that will never be the final one until we are completely despoiled."

"It is Germany, guilty of the greatest crime in the history of Europe, a crime premeditated, prepared, and carried out in broad daylight, who presents herself vanquished at the tribunal of Europe and the civilized world, no longer to give an account but to demand one. A lie sets her free. A lie puts us in the dock. And our policy of incoherency run wild is about to lay itself open to processes of dismemberment that will reduce the Treaty of Versailles to a state of nullity. Every day will see Germany requesting, demanding, to have her burdens lightened in order to heap them on France, already drained to the last drop of her blood, and every day something of the burden of defeat will be transferred from Germany's shoulders to what still exists of France by the good graces of the Treaty's executors."

"What are we doing, then, if not proceeding, article by article, to restore Germany's power, which, by a truly miraculous exercise of will, after its complete collapse during the War, is about to be built up again in the retrograde peace, which is surrendering, stage by stage, everything that human justice had gained by our victory? After the restoration of Germany's moral prestige by a lie we have the upsetting of the financial reparations by the progressive series of mutilations of the Treaty down to the payment of the so-called debts to America!"

"I scan the horizon in vain for any sign of a recovery. Day by day the position grows more serious through our inertia, while the designs of German violence shrink from no ways or means or instrument."

"If Germany, still obsessed by her traditional militarism, persists in her Deutschland über Alles, well—let the die be cast. We shall take up the atrocious War again at the point where we left it off. We must have the courage to prepare for it, instead of frittering away our strength in lies that no one believes, from conference to conference."

"When I am told that a policy of concessions, more or less happily graduated, is going to regain for us the goodwill of our former enemies I can only be glad to hear it, for I desire nothing so much as a state of stable equilibrium in Europe. But I must be able to perceive some sign of a favourable response to the goodwill that I am asked to manifest. Judge then of my surprise when I discover that Germany goes on arming and France disarming. The position is that the most scientific preparations for war are being carried out on the other side of the frontier. With us frontiers lie open, armaments are insufficient, effectives are well below the numbers recognized as necessary, while on the other side a feverish life of reconstruction is developing and reorganizing, by the adaptation of fresh material, every department of their war equipment as well as their means of transport."

"“Germany is arming and France disarming”: that is the decisive feature of this moment of history when the two states of mind confront one another in such stark brutality that I defy any sane man to cast doubt on the evidence. Our people have come to this, that they seem to like enduring provocations. The history of the plebiscite violently rejecting the financial measures accepted by us in order to help Germany to discharge what may remain of her financial obligations seems a sufficient indication of the most furious hostility. Thus we see, in the relentless light of the facts, the German, in fighting mood and trim, and the heedless Frenchman, both applauding the orators who proclaim the violations of the Peace Treaty."

"To-day Germany is once more trying to construct, by methods of peace, a Germanic Empire that she failed to bring into being by means of war. That she could never do without eventualities that may change the destinies of a France exposed to every hostile enterprise. What will become of us in this welter of countries the development of whose strength in the future no man can foresee? There are nations that are beginning. There are nations that are coming to an end. Our consciousness of our own acts entails the fixing of responsibilities. France will be what the men of France deserve."

"A man who waits to believe in action before acting is anything you like, but he’s not a man of action. It is as if a tennis player before returning a ball stopped to think about his views of the physical and mental advantages of tennis. You must act as you breathe."

"When a man asks himself what is meant by action he proves that he isn't a man of action. Action is a lack of balance. In order to act you must be somewhat insane. A reasonably sensible man is satisfied with thinking."

"A man's life is interesting primarily when he has failed — I well know. For it's a sign that he tried to surpass himself."

"Patriotism is when love of your own people comes first; nationalism, when hate for people other than your own comes first."

"Almost every day of my life in Paris I saw Clemenceau’s statue in the Champs-Elysées. I paid little attention to it. But this evening, as I stood close to that of Foch, it haunted my vision, the dauntless fighter, standing upright on the stone base, his scarf flying in the wind, his features harsh and tragic. I imagined him, too merciless to himself to shed tears over the destruction of his victory, condemning the pygmies of 1940, with all the contempt of which he was so richly capable, to be tormented by the Furies in spirit and soul and even more in their blood. He had foreseen the coming of these wretches. At the close of his astonishing life the man who waged war, and who in waging it, won it, found pleasure in giving a last lesson to his only love, France: from his rock in the Vendée looking out over his ocean, he wrote a life of Demosthenes, to which he added this comment: "Demosthenes would have saved his country, if it had consented to be saved." He predicted that our country having been saved by him would be lost. He wished that another such as he might rise in his turn to lead and save her."

"Before he was thirty he was the witness of the complete defeat and invasion of his country brought about by the infamy and ineptitude of the Imperial Government. These experiences governed his whole career. The object for which he lived was the restoration of his country and the reversal of the wrongs she had suffered. Patriotism became to him a passion. It took the place of religion and provided that idealism without which great characters cannot live. And so for more than forty years he strove by voice and pen to fortify his country for a renewal of the struggle with Germany, to cleanse it of corruption, to give it greater strength and a higher courage. Perhaps his outlook was too material. Perhaps he cared too much for his country's glory and too little for her real happiness. But it is not for us, with our sheltered history, to judge him."

"He almost ceased to believe in human virtue. That was the foundation of his attitude to such things as the League of Nations. They seemed to him too good to be true; what Napoleon called ideology. Often when I visited him he has begun the conversation by saying: "I like the League of Nations," and then, with an ironic challenge: "but I don't believe in it." But that did not prevent him from being very kind to me personally. He was called fierce and pitiless and he may have been so. When I saw him he was courtesy and consideration personified. He never made phrases. He said what he wanted to say in the plainest and most pointed language he could command—and sometimes it was very plain and pointed. He never talked for the sake of talking—only because he had got something to say. His oratory was not emotional. It was destructive, especially of falsity and pretence. His critical power was great. He used it to destroy mercilessly whatever he despised and he despised a good many things and people... What he saw, he saw clearly, without ambiguity or self-delusion."

"I saw him last at the end of May of 1929. He had aged a good deal but his mind was as clear as ever. He spoke sadly and with disillusionment. He professed that he no longer much cared to live, though he was very glad to have been alive. He spoke with uneasiness of the general situation in the world and especially in France. He seemed to think there was a decay of authority and—though he did not use the word—of ideals. He said: "The truth is that I am in one respect a very unfortunate man. I have seen my wishes fulfilled. I believed very much in democracy and representative Government and now that I see it in operation I am a little disappointed." One other striking phrase he employed. He said: "I have come to think that it is more difficult to make Peace than to make War—and requires more patience!""

"He was not a popular man. He had made too many enemies and his tongue was too sharp. But his fellow-countrymen deeply respected and admired him... For France owed much to Clemenceau. His love for her was the ruling principle of his life. To her he sacrificed ease and friendship and perhaps even happiness. He hated those whom he regarded as her enemies, whether at home or abroad, and he was merciless to them—a Tiger indeed. He grieved with her in defeat, he sought to discipline her in peace, he strengthened her in war and he led her to Victory."

"The truth is that Clemenceau embodied and expressed France. As much as any single human being, miraculously magnified, can ever be a nation, he was France."

"France had been bled white by the war. The generation that had dreamed since 1870 of a war of revenge had triumphed, but at a deadly cost in national life-strength. It was a haggard France that greeted the dawn of victory. Deep fear of Germany pervaded the French nation on the morrow of their dazzling success. It was this fear that had prompted Marshal Foch to demand the Rhine frontier for the safety of France against her far larger neighbour. But the British and American statesmen held that the absorption of German-populated districts in French territory was contrary to the Fourteen Points and to the principles of nationalism and self-determination upon which the Peace Treaty was to be based. They therefore withstood Foch and France. They gained Clemenceau by promising: first, a joint Anglo-American guarantee for the defence of France; secondly, a demilitarised zone; and thirdly, the total, lasting disarmament of Germany. Clemenceau accepted this in spite of Foch’s protests and his own instincts. The Treaty of Guarantee was signed accordingly by Wilson and Lloyd George and Clemenceau. The United States Senate refused to ratify the treaty. They repudiated President Wilson’s signature. And we, who had deferred so much to his opinions and wishes in all this business of peacemaking, were told without much ceremony that we ought to be better informed about the American Constitution."

"In the fear, anger, and disarray of the French people the rugged, dominating figure of Clemenceau, with his world-famed authority, and his special British and American contacts, was incontinently discarded. "Ingratitude towards their great men," writes Plutarch, "is the mark of strong peoples." It was imprudent of France to indulge this trait when she was so grievously weakened. There was little compensating strength to be found in the revival of the group intrigues and ceaseless changes of Governments and Ministers which were the characteristic of the Third Republic, however profitable they were to those engaged in them."

"He had one illusion — France; and one disillusion — mankind, including Frenchmen."

"I was seated between Jesus Christ and Napoleon."

"He was...much the most arresting and powerful personality in the arena of French politics during the Third Republic... Clemenceau was a master of words. No orator of his day had a more perfect command and choice of word and phrase. But he was pre-eminently a man of action... That he should have succeeded as War Minister is not a matter of surprise. He possessed restless energy, indomitable courage and a gift of infecting others with his own combativeness and confidence... A combination of energy, courage and common sense was needed at that hour, and he possessed these three attributes in an exceptional degree... Clemenceau was the greatest French statesman—if not the greatest Frenchman—of his day. He was in every fibre of his being a Frenchman. He had no real interest in humanity as a whole. His sole concern was for France. As long as France was humbled he cared not what other people were exalted. As long as France was victorious he did not worry in the least about the tribulations of any other country. To him France was all in all."

"His hatred of Germany had a concentrated ferocity which I had never seen before... I remember driving with him back to Paris...after he had handed...the German delegates the draft of the Peace Treaty. As we passed the ruins of the palace of St. Cloud, which had been burned by the Germans in 1871, he told me how he remembered seeing the blaze... That event seemed to have burned itself into his memory ... There is only one incident of 1871 of which he spoke to me with emotion, and that was of the poignant scene in the French Assembly when Jules Favre came straight from an interview with Bismarck to report to the deputies the nature of the terms demanded, and the ruthlessness with which the triumphant Chancellor had treated the supplication of the French delegates for some amelioration in the demands. Tears came into M. Clemenceau's eyes—for the first and only time in my intercourse with him—as he described how "the old man" (Favre), in attempting to describe the harshness of the conqueror, broke down in the tribune and wept. I then understood something of M. Clemenceau's hatred of the Germans. They had not only invaded France, defeated her armies, occupied her capital, humbled her pride, but in the hour of victory had treated her with an insolence which for fifty years had rankled in the heart of this fierce old patriot. When I met him at Carlsbad the sore was still stinging him into anger."

"[Woodrow] Wilson then diverged into his usual rhapsody about the superiority of right to might: he referred to those great French idealists—Lafayette and Rochambeau...and he ended an eloquent appeal to Clemenceau by quoting Napoleon's saying on his deathbed that “in the end right always triumphed over might.” Clemenceau ... said: “President Wilson has quoted Napoleon as having said that in the end might was beaten by right. He says that he uttered this sentiment on his deathbed. Had it been true it was rather late for him to have discovered it. But it was not true. President Wilson alluded in glowing language to those idealistic young Frenchmen who helped to liberate America. However exalted the ideals of Lafayette and Rochambeau, they would never have achieved them without force. Force brought the United States into being and force again prevented it from falling to pieces.” The President acknowledged the cogency of the reply."

"Clemenceau said to me, “I used to be an idealist, but the older I grow the more I am convinced that it is Force that counts.” I replied, “Then you have come to agree with Machiavelli?” But Clemenceau doesn't like having his conclusions sharpened, and he said nothing."

"Much talk about Clemenceau and Wilson. L[loyd] G[eorge] said, ‘Each lacks and fails to understand the other's best qualities. When Wilson talks idealism, Clemenceau wonders what he means, and, metaphorically speaking, touches his forehead, as much as to say, “A good man, but not quite all there!”’"

"Had a little talk with President Wilson... The President said that he had been reading an account of Clemenceau's philosophy of life, in which he remarked: “Life consists of the play of unrestrained natural forces” – in other words, the evolutionist's view of sociological development. President: If you take that view, I don't see how you can have any hope or incentive to action."

"Signing of Protocol and procés-verbal ratifying the Treaty [of Versailles]. It was interesting to see old Clemenceau going through the ceremony – the quick way in which he walked round the tables. L[loyd] G[eorge] said that after the signing of Protocol, which took place in a private room, Clemenceau had to shake hands with the German delegate. He said to [L]loyd G[eorge], “I spat on the place in order to commemorate it!”"

"Few men in France had made a more realistic appraisal of their country’s position in the post-war world, or were more anxious to secure its future, than its premier, Georges Clemenceau, known as ‘the Tiger’. The 78-year-old Clemenceau may have seemed a man of the past, and his square-tailed coats, shapeless hats, thick, buckled boots, and suede gloves (worn because of his eczema) accentuated this impression. To Clemenceau, the problem of the peace settlement was the problem of French security: how to protect France against another German aggression, something which all of France believed was possible. In his relentless search for the means to enhance French security, Clemenceau operated on the assumption that neither military defeat nor the fall of the Kaiser would permanently weaken Germany nor curb her continental ambitions. Germany would have to be disarmed, but this would hardly be sufficient for future safety. Even as he savoured the victory that was won at such high cost to France, Clemenceau understood how easily the peace could be lost. Stripped to its essentials, French security required the support of allies and military, territorial, and economic changes that would restrict Germany’s capacity to again invade France. Neither the Rhineland nor Belgium was to become a platform for future German attacks. Clemenceau intended, too, that the peace settlements would provide opportunities to redress the unequal balance of economic strength between the two neighbouring nations that the war had not altered. While Clemenceau did not rule out the future possibility of Franco-German economic co-operation, already canvassed in the summer of 1919, it was only a possibility and had to be on terms that would promote French industrial interests."

"One single private soldier, and we would take good care that he was killed."

"Les avions sont des jouets intéressants mais n'ont aucune utilité militaire"

"One does simply what one can in order to apply what one knows."

"Mon centre cède, ma droite recule, situation excellente, j'attaque."

"What you did was the greatest thing accomplished by any private soldier of all of the armies of Europe."

"The most powerful weapon on earth is the human soul on fire."

"This is not a peace. It is an armistice for 20 years."

"In tactics, action is the governing rule of war."

"To inform, and, therefore to reconnoitre, this is the first and constant duty of the advanced guard."

"The laurels of victory are at the point of the enemy bayonets. They must be plucked there; they must be carried by a hand-to-hand fight if one really means to conquer."

"Against what should fire be opened? Against the obstacles which may delay the march of infantry. The first obstacle is the enemy gun. It will be the first objective assigned to artillery masses."

"There is but one means to extenuate the effects of enemy fire: it is to develop a more violent fire oneself."

"An army is to a chief what a sword is to a soldier. It is only worth anything in so far as it receives from him a certain impulsion (direction and vigour)."

"When the moment arrives for taking decisions, facing responsibilities, entering upon sacrifices — decisions which ought to be taken before they are imposed, responsibilities which ought to be welcomed, for the initiative must be secured and the offensive launched — where should we find a man equal to these uncertain and dangerous tasks were it not among men of a superior stamp, men eager for responsibilities? He must indeed be a man who, being deeply imbued with a will to conquer, shall derive from that will (as well as from a clear perception of the only means that lead to victory) the strength to make an unwavering use of the most formidable rights, to approach with courage all difficulties and all sacrifices, to risk everything; even honour — for a beaten general is disgraced for ever."

"The distribution of troops devoted to the defence of a place includes a garrison, an occupying force, numerically as weak as possible; a reserve as strong as possible, designed for counterattacking and for providing itself, at the moment it goes into action, with a security service which will guard it from any possible surprise."

"To be disciplined does not mean being silent, abstaining, or doing only what one thinks one may undertake without risk; it is not the art of eluding responsibility; it means acting in compliance with orders received, and therefore finding in one's own mind, by effort and reflection, the possibility to carry out such orders. It also means finding in one's own will the energy to face the risks involved in execution."

"In a time such as ours when people believe they can do without an ideal, cast away what they call abstract ideas, live on realism, rationalism, positivism, reduce everything to knowledge or to the use of more or less ingenious and casual devices — let us acknowledge it here — in such a time there is only one means of avoiding error, crime, disaster, of determining the conduct to be followed on a given occasion — but a safe means it is, and a fruitful one; this is the exclusive devotion to two abstract notions in the field of ethics: duty and discipline; such a devotion, if it is to lead to happy results, further implies besides… knowledge and reasoning."

"In war there are none but particular cases; everything has there an individual nature; nothing ever repeats itself. In the first place, the data of a military problem are but seldom certain; they are never final. Everything is in a constant state of change and reshaping."

"This absence of similarity among military questions naturally brings out the inability of memory to solve them; also the sterility of invariable forms, such as figures, geometrical drawings (épures), plans (schémas), etc. One only right solution imposes itself : namely, the application, varying according to circumstances, of fixed principles."

"The truth is, no study is possible on the battle-field; one does there simply what one can in order to apply what one knows. Therefore, in order to do even a little, one has already to know a great deal and to know it well."

"Every manoeuvre must be the development of a scheme; it must aim at a goal."

"Men called to the conduct of troops should prepare themselves to deal with cases more and more varied upon an ever-increasing horizon of experience. They can only be given the capacity to arrive at a prompt and judicious position by developing in them through study their power of analysis and of synthesis; that is, of conclusion in a purely objective sense, conclusion upon problems which have been actually lived and taken from real history. Thus also can they be founded through the conviction that comes from knowledge in a confidence sufficient to enable them to take such decisions upon the field of action."

"The unknown is the governing condition of war."

"Far from being a sum of distinct and partial results, victory is the consequence of efforts, some of which are victorious while others appear to be fruitless, which nevertheless all aim at a common goal, all drive at a common result: namely, at a decision, a conclusion which alone can provide victory."

"A war not only arises, but derives its nature, from the political ideas, the moral sentiments, and the international relations obtaining at the moment when it breaks out. This amounts to saying : try and know why and with the help of what you are going to act; then you will find out how to act."

"The military art is not an accomplishment, an art for dilettante, a sport. You do not make war without reason, without an object, as you would give yourself up to music, painting, hunting, lawn tennis, where there is no great harm done whether you stop altogether or go on, whether you do little or much. Everything in war is linked together, is mutually interdependent, mutually interpenetrating. When you are at war you have no power to act at random. Each operation has a raison d'etre, that is an object; that object, once determined, fixes the nature and the value of the means to be resorted to as well as the use which ought to be made of the forces."

"In my opinion the treaty [of Versailles] was a bad one, very bad for us. It assured to us neither of the two things to which we were entitled: reparations and security. I said so to anyone who was willing to listen and to many who were not."

"If France has a firm hold of the Rhine, she may be at rest, for she can be sure of reparations and security; without the Rhine she has neither. All that may be offered or given in exchange is valueless, illusory, empty. That is the position I took up immediately. We must have the Rhine line; we want nothing more and will take nothing less."

"The Prussian Army has no ideals, no true spiritual strength; neither has the whole nation. All they have is gross materialism. ... The German soul has a place for the glorification of brute force, for the notion of war as a colossal looting campaign. That is all it holds. It is not much."

"What you must do is to avoid the outbreak of war; do not tempt nations to become your adversaries. The best, indeed, the only means to this end are solid frontiers and an excellent army."

"In dealing with Germany, you should never lose sight of the abominable manner in which she declared and waged the late War. Her conduct during the War was not accidental and unpremeditated. She followed a long-concerted plan. For many years her professors, philosophers and so-called thinkers, inculcated the theory that she was superior to all other countries, and therefore, had the right to do with them whatever she would. The rules of morality, apparently, did not apply to Germany."

"All her principles are based on one idea, namely: That right and morality are not the same for all, that there are privileged individuals who may deliver themselves from their shackles. It is a wicked theory; it cannot be too strongly opposed. From head to heel, Germany was tainted with this spirit. It assumed the importance of a dogma. ... The worst means were sanctified by her if used to this end."

"There you have a country against which the Allies must take well-defined precautions. It is possible that its republican form of government will profoundly modify the German mentality. I devoutly hope so, but we cannot be sure. A well-organized, militarized Republic, however, might be as great a menace to its neighbours as the old Empire—although as yet we have no proof that the Republic can establish itself firmly in Germany."

"At the end of a war that cost them so much in men and money, I believed, and I still believe, that France and Belgium needed strongly-established frontiers to protect them for all time from any possible aggression on the part of Germany. Germany, by reason of her ever-increasing population and the militarist spirit that will always manifest itself—whether she be a republican or a monarchist Germany—constitutes a menace all the greater because there is no Russia to counterbalance her. The only natural barrier between us is the Rhine. Whoever holds its bridges is master of the situation; he can easily repulse an invasion, and, if attacked, carry the war into the enemy's territory. Any other frontier is bad for us, and can give us illusory safety, but not genuine security."

"I proposed a solid basis for the new, post-war Europe: Germany permanently bounded on the west by the Rhine, and the Rhine held by a small Allied force; the creation of an independent Rhineland State separating France from Germany, similar to England's creation of Belgium. ... What had we in place of that plan? A scheme for a hypothetical and conditional alliance by which, at best, we could receive no immediate military protection; and a temporary occupation, the main drawback of which was its indecisiveness."

"The Rhine is to-day a barrier indispensable to the safety of Western Europe—indispensable, therefore, to civilization. ... By renouncing the Rhine as a natural barrier, we should be conniving at an inconceivable, a monstrous situation. Germany would be able to continue her enterprises as though she had been victorious—the very Germany that has sent millions of human beings to death, the very Germany that planned to annihilate our country and leave her a heap of ashes, the very Germany that plotted to dominate the world by brute force—blood-stained, crime-stained Germany."

"I was convinced then—and my conviction has not since faltered—that the Treaty [of Versailles] then in the making, which I was not allowed to modify, was bad for the safety of France. Very bad. It was full of flaws, it was fundamentally wrong, and cannot fail one day to have the worst results. On the day when it is apparent in all its evil, when France perceives that her interests were improperly defended, she will rise in deep anger against those who so imperfectly handled that defence."

"I stressed the importance always attached by Moltke to the Rhine question. I summarized his principle thus: ‘The bone of contention between Paris and Berlin is the Rhine; whichever holds the river is certain of dominating the other.’ ... To keep the 1914 frontier open to a menace aggravated by the destruction of Russia, and to expose France once more to the devastation she has suffered during the last five years, would be a crime against our country. There is only one remedy: the occupation of the Rhine."

"[T]he treaty [of Versailles]...provided for a fifteen-year occupation of the Rhineland, with retreats every five years. Such a guarantee, I said without mincing my words, was ‘from the military point of view, null; it will merely be an increase of work for the Allied occupation.’ I went on to say that whereas the treaty was non-existent as promoter of our security, it was distinctly bad for reparations. ... I asked who would be judge of the situation if we sought to reoccupy the Rhineland because of an infringement of terms by Germany. The Commission for Reparations would not suffice, I said. It cannot be denied that I was right on this point."

"The Rhineland question is controlled by the Rhine. The river is the deciding factor. The master of the Rhine is the master of the surrounding country. Whichever side does not control the Rhine has lost."

"I bluntly remarked to M. Klotz, the Finance Minister: ‘With the treaty you have just signed, sir, you can expect with certainty to be paid in monkey tricks.’"

"[O]ur Allies proposed the disarmament of Germany. It cannot be too often asserted that such a step would give us a mere temporary, precarious, illusory security. It is practically impossible to prevent Germany from arming herself in secret."

"Germany is about to join [the League of Nations]. It will be alleged that she conforms in spirit to that of the League. If you hope that she will desire to maintain the frontiers forced on her, which she has never acknowledged in her heart, and which, bluntly speaking, she loathes and yearns to destroy—if you can hope that, you must have more than your share of naïveté."

"A four years' war and the subsequent peace have divided Europe into two sections, the winners and the losers. The winners have even less reason to make war than in 1914. Peace will never be threatened by them. Does that hold true also of the losers? Have they resigned themselves to their defeat and the moral and material losses it entails? Who can say? Germany, for instance, was for centuries moulded in character and instincts by Prussia, who regarded war as a lucrative national industry; she will experience much difficulty in changing her mentality and outlook."

"The will to conquer is the first condition of victory."

"I am conscious of having served England as I served my own country."

"A radish will never stand in the way of victory."

"None but a coward dares to boast that he has never known fear."

"Weygand tells us that many of his visitors, French and foreign, were rather shy at finding themselves in the presence of the Chief who had commanded millions of men, and whose name for eight months had embodied all the trust and all the hopes of the Allied nations, the victor in the greatest battle in history. They left his presence impressed by the greatness of his intellect and of his soul, and fascinated by his simplicity. "They made no mistake; they had been in the presence of true greatness, with which there is always simplicity.""

"He rallied over and over again, and there was talk, at one time, of a move to the south of France, but it was not to be. When sitting in his chair by the window on the evening of Wednesday, the 20th of March, he was seized with a heart attack just before they were about to move him to his bed. Extreme unction according to the rites of his Church was administered by a priest from the neighboring church of St. Clotilde before he passed away, unconscious at the last, and Madame Foch was with him at the end. The closing of the shutters of his window told the outside world that all was over. Within half an hour there arrived tokens of sympathy, flowers and messages from the President, from members of the Government, and from the British Ambassador. The Chamber of Deputies was sitting at the time, and M. Poincaré, the Prime Minister, announced the death of the great Marshal, adding with emotion: "Marshal Foch was not only a great soldier, he was a great citizen. I know that the Chamber will associate itself with the national mourning." M. Flanderi, the Vice-President of the Chamber, said: "To try to make any eulogy of Marshal Foch would be to dim the glory which surrounds his memory in the thoughts of all his grateful countrymen. I am sure that I shall be interpreting Parliament's wishes in addressing our supreme homage to his memory and in sending our condolences to his family." Members of the Chamber were visibly moved as they filed out quietly. Within a few hours there arrived condolences and tributes to his memory from all parts of France and the peoples of foreign countries. It is said that the Marshal's last words were: "Allons-y"- Let us go. He was ready."

"On Armistice Day, the German armies had marched homeward in good order. "They fought well," said Marshal Foch, Generalissimo of the Allies, with the laurels bright upon his brow, speaking in soldierly mood: "let them keep their weapons." But he demanded that the French frontier should henceforth be the Rhine. Germany might be disarmed; her military system shivered in fragments; her fortresses dismantled: Germany might be impoverished; she might be loaded with measureless indemnities; she might become a prey to internal feuds: but all this would pass in ten years or in twenty. The indestructible might "of all the German tribes" would rise once more and the unquenched fires of warrior Prussia glow and burn again. But the Rhine, the broad, deep, swift-flowing Rhine, once held and fortified by the French Army, would be a barrier and a shield behind which France could dwell and breathe for generations. Very different were the sentiments and views of the English-speaking world, without whose aid France must have succumbed. The territorial provisions of the Treaty of Versailles left Germany practically intact. She still remained the largest homogeneous racial block in Europe. When Marshal Foch heard of the signing of the Peace Treaty of Versailles he observed with singular accuracy: "This is not Peace. It is an Armistice for twenty years.""

"France had been bled white by the war. The generation that had dreamed since 1870 of a war of revenge had triumphed, but at a deadly cost in national life-strength. It was a haggard France that greeted the dawn of victory. Deep fear of Germany pervaded the French nation on the morrow of their dazzling success. It was this fear that had prompted Marshal Foch to demand the Rhine frontier for the safety of France against her far larger neighbour. But the British and American statesmen held that the absorption of German-populated districts in French territory was contrary to the Fourteen Points and to the principles of nationalism and self-determination upon which the Peace Treaty was to be based. They therefore withstood Foch and France. They gained Clemenceau by promising: first, a joint Anglo-American guarantee for the defence of France; secondly, a demilitarised zone; and thirdly, the total, lasting disarmament of Germany. Clemenceau accepted this in spite of Foch’s protests and his own instincts. The Treaty of Guarantee was signed accordingly by Wilson and Lloyd George and Clemenceau. The United States Senate refused to ratify the treaty. They repudiated President Wilson’s signature. And we, who had deferred so much to his opinions and wishes in all this business of peacemaking, were told without much ceremony that we ought to be better informed about the American Constitution."

"I met General Foch... He corresponded more with the British idea of what a typical Frenchman is like—vivacious, demonstrative, emphatic and gesticulatory. He talked just as much with his hands and arms as he did with his tongue. But whether he expressed himself with hand or voice he always talked well and to the point. His high broad forehead and his penetrating eye proved him a man of exceptional gifts. I asked him if he had any message for the British Cabinet and he said, "Tell them there will be no more retreats." I asked him whether I could also tell them there would be any more advances. He hesitated and was evidently perplexed by the question. After a perceptible halt he replied: "That depends on the men and material you will be able to throw into the battle line." He said that the Belgians had been obliged to retreat before the German advance, but his advice to them had been, "If you want to keep your country, dig yourselves into it, and hang on to it!""

"[On 25 March 1918 there was] a Conference held at Pétain's Headquarters, Clemenceau, Loucheur, Pétain and Foch being also present. Pétain took a very pessimistic view... Foch, who seems to have spoken with energy and determination, took a different view of the situation. He thought the danger of the German push to break in between the French and British in the direction of Amiens was so formidable that risks must be taken in other directions. In his opinion, even more divisions must, if possible, be thrown in, and, by a great effort, this might be done more quickly than Pétain thought possible. It is in an emergency that the real quality of a man comes out. In front of this grave crisis both Pétain and Haig were bewildered and incapable of the action which a desperate situation demanded, but Foch rose to the occasion with the might of a giant. That accounts for the complete change which Milner found in the attitude of both Commanders-in-Chief towards this great old General. They were now anxious to retrace the fatal steps they had conjointly taken on the Versailles decision and to secure the help of Foch to extricate them from the dilemma in which their repudiation of his supremacy had landed the Allied Armies."

"Haig clearly took a desperate view of the position... Pétain expressed an identical opinion about the same time to Clemenceau, and according to Poincaré was actually ordering a retreat of the French Army to the south. Clemenceau had agreed with Pétain. It would look, therefore, as if the two Commanders at this Conference on the evening of the 24th had come to the same conclusion. The supreme courage of Foch saved the situation. This was the greatest moment in his career."

"He (Clemenceau) broke off to confide in me sadly that General Pétain was contemplating the retreat of the French Army to the south while the British Army retired towards the north. Pétain, added Clemenceau, had given orders on this basis. Foch confirmed this last piece of information and told me of the order to retreat which Pétain had given. "The President of the Council (Clemenceau)," added Foch, "has only just lately begun to take part in military matters; he had accepted Pétain's point of view, but I declined to take any responsibility for it. I sent M. Clemenceau a note to tell him my views. Common sense indicates that when the enemy wishes to begin making a hole, you do not make it wider. You close it, or you try to close it. We have only got to try and to have the will; the rest will be easy. You stick to your ground, you defend it foot by foot. We did that at Ypres, we did it at Verdun." And Foch stuck to his point with the same energy before Clemenceau, the senator and the deputy."

"From fanaticism to barbarism is only one step."

"If you want me to believe in God, you must make me touch him."

"What is this world? A complex whole, subject to endless revolutions. All these revolutions show a continual tendency to destruction; a swift succession of beings who follow one another, press forward, and vanish; a fleeting symmetry; the order of a moment. I reproached you just now with estimating the perfection of things by your own capacity; and I might accuse you here of measuring its duration by the length of your own days. You judge of the continuous existence of the world, as an ephemeral insect might judge of yours. The world is eternal for you, as you are eternal to the being that lives but for one instant. Yet the insect is the more reasonable of the two. For what a prodigious succession of ephemeral generations attests your eternity! What an immeasurable tradition! Yet shall we all pass away, without the possibility of assigning either the real extension that we filled in space, or the precise time that we shall have endured. Time, matter, space — all, it may be, are no more than a point."

"As to all the outward signs that awaken within us feelings of sympathy and compassion, the blind are only affected by crying; I suspect them in general of lacking humanity. What difference is there for a blind man, between a man who is urinating, and man who, without crying out, is bleeding? And we ourselves, do we not cease to commiserate, when the distance or the smallness of the objects in question produce the same effect on us as the lack of sight produces in the blind man? All our virtues depend on the faculty of the senses, and on the degree to which external things affect us. Thus I do not doubt that, except for the fear of punishment, many people would not feel any remorse for killing a man from a distance at which he appeared no larger than a swallow. No more, at any rate, than they would for slaughtering a cow up close. If we feel compassion for a horse that suffers, but if we squash an ant without any scruple, isn’t the same principle at work?"

"When one compares the talents one has with those of a Leibniz, one is tempted to throw away one's books and go die quietly in the dark of some forgotten corner."

"Only a very bad theologian would confuse the certainty that follows revelation with the truths that are revealed. They are entirely different things."

"Il y a un peu de testicule au fond de nos sentiments les plus sublimes et de notre tendresse la plus épurée."

"There is no kind of harassment that a man may not inflict on a woman with impunity in civilized societies."

"Impenetrable in their dissimulation, cruel in their vengeance, tenacious in their purposes, unscrupulous as to their methods, animated by profound and hidden hatred for the tyranny of man — it is as though there exists among them an ever-present conspiracy toward domination, a sort of alliance like that subsisting among the priests of every country."

"The arbitrary rule of a just and enlightened prince is always bad. His virtues are the most dangerous and the surest form of seduction: they lull a people imperceptibly into the habit of loving, respecting, and serving his successor, whoever that successor may be, no matter how wicked or stupid."

"L'esprit de l'escalier"

"It has been said that love robs those who have it of their wit, and gives it to those who have none."

"Man was born to live with his fellow human beings. Separate him, isolate him, his character will go bad, a thousand ridiculous affects will invade his heart, extravagant thoughts will germinate in his brain, like thorns in an uncultivated land."

"As for our celebrated lawgivers, who have cast us in our present awkward mold, you may be sure that they have acted to serve their interests and not ours. Witness all our political, civil, and religious institutions — examine them thoroughly: unless I am very much mistaken, you will see how, through the ages, the human race has been broken to the halter that a handful of rascals were itching to impose. Watch out for the fellow who talks about putting things in order! Putting things in order always means getting other people under your control."

"The wisest among us is very lucky never to have met the woman, be she beautiful or ugly, intelligent or stupid, who could drive him crazy enough to be fit to be put into an asylum."

"How old the world is! I walk between two eternities... What is my fleeting existence in comparison with that decaying rock, that valley digging its channel ever deeper, that forest that is tottering and those great masses above my head about to fall? I see the marble of tombs crumbling into dust; and yet I don’t want to die!"

"I have often seen an actor laugh off the stage, but I don’t remember ever having seen one weep."

"Justice is the first virtue of those who command, and stops the complaints of those who obey."

"Et ses mains ourdiraient les entrailles du prêtre, Au défaut d’un cordon pour étrangler les rois."

"The more man ascends through the past, and the more he launches into the future, the greater he will be, and all these philosophers and ministers and truth-telling men who have fallen victims to the stupidity of nations, the atrocities of priests, the fury of tyrants, what consolation was left for them in death? This: That prejudice would pass, and that posterity would pour out the vial of ignominy upon their enemies. O Posterity! Holy and sacred stay of the unhappy and the oppressed; thou who art just, thou who art incorruptible, thou who findest the good man, who unmaskest the hypocrite, who breakest down the tyrant, may thy sure faith, thy consoling faith never, never abandon me!"

"Pithy sentences are like sharp nails which force truth upon our memory."

"The best doctor is the one you run for and can't find."

"[Africans are] always vicious... mostly inclined to lasciviousness, vengeance, theft and lies."

"Distance is a great promoter of admiration!"

"We are far more liable to catch the vices than the virtues of our associates."

"Evil always turns up in this world through some genius or other."

"There is no moral precept that does not have something inconvenient about it."

"I am beginning to feel that I am growing old; soon, I shall have to eat mush like children. I shall no longer be able to speak, which will be a rather great advantage for others and but a small inconvenience for myself.... The time in which I count in years is gone; that in which I count in days is here.... I had thought that the fibers of the heart would grow callous with age, it's not at all the case. I am not sure that my sensitivity hasn't increased; everything moves me, affects me.... To fade out between a man feeling your pulse and another bothering your head; not to know where one comes from, why one came, where one is going ..."

"I believe in God, although I live very happily with atheists... It is very important not to mistake hemlock for parsley; but not at all so to believe or not in God."

"There are things I can't force. I must adjust. There are times when the greatest change needed is a change of my viewpoint."

"Happiest are the people who give most happiness to others."

"[Jews are] angry and brutish people, vile and vulgar men, slaves worthy of the yoke [Talmudism] which you bear... Go, take back your books and remove yourselves from me. [ The Talmud ] taught the Jews to steal the goods of Christians, to regard them as savage beasts, to push them over the precipice... to kill them with impunity and to utter every morning the most horrible imprecations against them."

"When superstition is allowed to perform the task of old age in dulling the human temperament, we can say goodbye to all excellence in poetry, in painting, and in music."

"To attempt the destruction of our passions is the height of folly. What a noble aim is that of the zealot who tortures himself like a madman in order to desire nothing, love nothing, feel nothing, and who, if he succeeded, would end up a complete monster!"

"The God of the Christians is a father who makes much of his apples, and very little of his children."

"On doit exiger de moi que je cherche la vérité, mais non que je la trouve."

"There is no good father who would want to resemble our Heavenly Father"

"We are constantly railing against the passions; we ascribe to them all of man’s afflictions, and we forget that they are also the source of all his pleasures … But what provokes me is that only their adverse side is considered … and yet only passions, and great passions, can raise the soul to great things. Without them there is no sublimity, either in morals or in creativity. Art returns to infancy, and virtue becomes small-minded."

"Superstition is more injurious to God than atheism."

"Scepticism is the first step towards truth."

"To prove the Gospels by a miracle is to prove an absurdity by something contrary to nature."

"To say that man is a compound of strength and weakness, light and darkness, smallness and greatness, is not to indict him, it is to define him."

"We do not know nature; causes hidden in her breast might have produced everything. In your turn, observe the polyp of Trembley: does it not contain in itself the causes which bring about regeneration? Why then would it be absurd to think that there are physical causes by reason of which everything has been made, and to which the whole chain of this vast universe is so necessarily bound and held that, nothing which happens, could have failed to happen,—causes, of which we are so invincibly ignorant that we have had recourse to a God, who, as some aver, is not so much as a logical entity? Thus to destroy chance is not to prove the existence of a supreme being, since there may be some other thing which is neither chance nor God—I mean, nature. It follows that the study of nature can make only unbelievers; and the way of thinking of all its more successful investigators proves this."

"This is a work that cannot be completed except by a society of men of letters and skilled workmen, each working separately on his own part, but all bound together solely by their zeal for the best interests of the human race and a feeling of mutual good will."

"Aucun homme n'a recu de la nature le droit de commander aux autres. La liberté est un présent du ciel, et chaque individu de la meme espèce a le droit d'en jouir aussitòt qu'il jouit de la raison."

"La puissance qui s'acquiert par la violence n'est qu'une usurpation, et ne dure qu'autant que la force de celui qui commande l'emporte sur celle de ceux qui obéissent."

"The good of the people must be the great purpose of government. By the laws of nature and of reason, the governors are invested with power to that end. And the greatest good of the people is liberty. It is to the state what health is to the individual."

"Reason is to the philosopher what grace is to the Christian. Grace causes the Christian to act, reason the philosopher. Other men are carried away by their passions, their actions not being preceded by reflection: these are the men who walk in darkness. On the other hand, the philosopher, even in his passions, acts only after reflection; he walks in the dark, but by a torch. The philosopher forms his principles from an infinity of particular observations. Most people adopt principles without thinking of the observations that have produced them, they believe the maxims exist, so to speak, by themselves. But the philosopher takes maxims from their source; he examines their origin; he knows their proper value, and he makes use of them only in so far as they suit him. Truth is not for the philosopher a mistress who corrupts his imagination and whom he believes to be found everywhere; he contents himself with being able to unravel it where he can perceive it. He does not confound it with probability; he takes for true what is true, for false what is false, for doubtful what is doubtful, and probable what is only probable. He does more, and here you have a great perfection of the philosopher: when he has no reason by which to judge, he knows how to live in suspension of judgment... The philosophical spirit is, then, a spirit of observation and exactness, which relates everything to true principles..."

"Go further, and require each of them to make a contribution: you will see how many things are still missing, and you will be obliged to get the assistance of a large number of men who belong to different classes, priceless men, but to whom the gates of the academies are nonetheless closed because of their social station. All the members of these learned societies are more than is needed for a single object of human science; all the societies together are not sufficient for a science of man in general."

"The purpose of an encyclopedia is to collect knowledge disseminated around the globe; to set forth its general system to the men with whom we live, and transmit it to those who will come after us, so that the work of preceding centuries will not become useless to the centuries to come; and so that our offspring, becoming better instructed, will at the same time become more virtuous and happy, and that we should not die without having rendered a service to the human race in the future years to come"

"If exclusive privileges were not granted, and if the financial system would not tend to concentrate wealth, there would be few great fortunes and no quick wealth. When the means of growing rich is divided between a greater number of citizens, wealth will also be more evenly distributed; extreme poverty and extreme wealth would be also rare."

"Are we not madder than those first inhabitants of the plain of Sennar? We know that the distance separating the earth from the sky is infinite, and yet we do not stop building our tower."

"There are three principal means of acquiring knowledge available to us: observation of nature, reflection, and experimentation. Observation collects facts; reflection combines them; experimentation verifies the result of that combination. Our observation of nature must be diligent, our reflection profound, and our experiments exact. We rarely see these three means combined; and for this reason, creative geniuses are not common."

"In order to shake a hypothesis, it is sometimes not necessary to do anything more than push it as far as it will go."

"The following general definition of an animal: a system of different organic molecules that have combined with one another, under the impulsion of a sensation similar to an obtuse and muffled sense of touch given to them by the creator of matter as a whole, until each one of them has found the most suitable position for it shape and comfort."

"The pit of a theatre is the one place where the tears of virtuous and wicked men alike are mingled."

"Genius is present in every age, but the men carrying it within them remain benumbed unless extraordinary events occur to heat up and melt the mass so that it flows forth."

"It is not human nature we should accuse but the despicable conventions that pervert it."

"Poetry must have something in it that is barbaric, vast and wild."

"When shall we see poets born? After a time of disasters and great misfortunes, when harrowed nations begin to breathe again. And then, shaken by the terror of such spectacles, imaginations will paint things entirely strange to those who have not witnessed them."

"Shakespeare’s fault is not the greatest into which a poet may fall. It merely indicates a deficiency of taste."

"Every man has his dignity. I'm willing to forget mine, but at my own discretion and not when someone else tells me to."

"If there is one realm in which it is essential to be sublime, it is in wickedness. You spit on a petty thief, but you can’t deny a kind of respect for the great criminal."

"Bad company is as instructive as licentiousness. One makes up for the loss of one’s innocence with the loss of one’s prejudices."

"People praise virtue, but they hate it, they run away from it. It freezes you to death, and in this world you've got to keep your feet warm."

"Je m’entretiens avec moi-même de politique, d’amour, de goût ou de philosophie ; j’abandonne mon esprit à tout son libertinage ; je le laisse maître de suivre la première idée sage ou folle qui se présente … Mes pensées ce sont mes catins."

"La reconnaissance est un fardeau, et tout fardeau est fait pour être secoué."

"We swallow greedily any lie that flatters us, but we sip only little by little at a truth we find bitter."

"If your little savage were left to himself and be allowed to retain all his ignorance, he would in time join the infant’s reasoning to the grown man’s passion, he would strangle his father and sleep with his mother."

"What a hell of an economic system! Some are replete with everything while others, whose stomachs are no less demanding, whose hunger is just as recurrent, have nothing to bite on. The worst of it is the constrained posture need puts you in. The needy man does not walk like the rest; he skips, slithers, twists, crawls."

"All abstract sciences are nothing but the study of relations between signs."

"We are all instruments endowed with feeling and memory. Our senses are so many strings that are struck by surrounding objects and that also frequently strike themselves."

"Do you see this egg? With this you can topple every theological theory, every church or temple in the world. What is it, this egg, before the seed is introduced into it? An insentient mass. And after the seed has been introduced to into it? What is it then? An insentient mass. For what is the seed itself other than a crude and inanimate fluid? How is this mass to make a transition to a different structure, to sentience, to life? Through heat. And what will produce that heat in it? Motion."

"Égaré dans une forêt immense pendant la nuit, je n’ai qu’une petite lumière pour me conduire. Survient un inconnu qui me dit : Mon ami, souffle ta bougie pour mieux trouver ton chemin. Cet inconnu est un théologien. — No VIII"

"Disturbances in society are never more fearful than when those who are stirring up the trouble can use the pretext of religion to mask their true designs."

"[L]e philosophe n'a jamais tué de prêtres et le prêtre a tué beaucoup de philosophes..."

"In any country where talent and virtue produce no advancement, money will be the national god. Its inhabitants will either have to possess money or make others believe that they do. Wealth will be the highest virtue, poverty the greatest vice. Those who have money will display it in every imaginable way. If their ostentation does not exceed their fortune, all will be well. But if their ostentation does exceed their fortune they will ruin themselves. In such a country, the greatest fortunes will vanish in the twinkling of an eye. Those who don't have money will ruin themselves with vain efforts to conceal their poverty. That is one kind of affluence: the outward sign of wealth for a small number, the mask of poverty for the majority, and a source of corruption for all."

"Morals are in all countries the result of legislation and government; they are not African or Asian or European: they are good or bad."

"Patriotism is an ephemeral motive that scarcely ever outlasts the particular threat to society that aroused it."

"The possibility of divorce renders both marriage partners stricter in their observance of the duties they owe to each other. Divorces help to improve morals and to increase the population."

"The general interest of the masses might take the place of the insight of genius if it were allowed freedom of action."

"The decisions of law courts should never be printed: in the long run, they form a counterauthority to the law."

"The blood of Jesus Christ can cover a multitude of sins, it seems to me."

"The most dangerous madmen are those created by religion, and … people whose aim is to disrupt society always know how to make good use of them on occasion."

"There is not a Musselman alive who would not imagine that he was performing an action pleasing to God and his Holy Prophet by exterminating every Christian on earth, while the Christians are scarcely more tolerant on their side."

"Jacques said that his master said that everything good or evil we encounter here below was written on high."

"How did they meet? By chance, like everybody … Where did they come from? From the nearest place. Where were they going? Do we know where we are going?"

"How easy it is to tell tales!"

"The first promise exchanged by two beings of flesh was at the foot of a rock that was crumbling into dust; they took as witness for their constancy a sky that is not the same for a single instant; everything changed in them and around them, and they believed their hearts free of vicissitudes. O children! always children!"

"Gaiety — a quality of ordinary men. Genius always presupposes some disorder in the machine."

"Good music is very close to primitive language."

"The infant runs toward it with its eyes closed, the adult is stationary, the old man approaches it with his back turned."

"It is said that desire is a product of the will, but the converse is in fact true: will is a product of desire."

"There is only one passion, the passion for happiness."

"The world is the house of the strong. I shall not know until the end what I have lost or won in this place, in this vast gambling den where I have spent more than sixty years, dicebox in hand, shaking the dice."

"Although a man may wear fine clothing, if he lives peacefully; and is good, self-possessed, has faith and is pure; and if he does not hurt any living being, he is a holy man."

"If I had believed him, everything would have been turned upside down... all would have been turned topsy-turvy to make room for impractical theories."

"If ever anybody dedicated his whole life to the "enthusiasm for truth and justice" — using this phrase in the good sense — it was Diderot."

"Diderot took the ground that, if orthodox religion be true Christ was guilty of suicide. Having the power to defend himself he should have used it."

"Of course it would not do for the church to allow a man to die in peace who had added to the intellectual wealth of the world. The moment Diderot was dead, Catholic priests began painting and recounting the horrors of his expiring moments. They described him as overcome with remorse, as insane with fear; and these falsehoods have been repeated by the Protestant world, and will probably be repeated by thousands of ministers after we are dead. The truth is, he had passed his threescore years and ten. He had lived for seventy-one years. He had eaten his supper. He had been conversing with his wife. He was reclining in his easy chair. His mind was at perfect rest. He had entered, without knowing it, the twilight of his last day. Above the horizon was the evening star, telling of sleep. The room grew still and the stillness was lulled by the murmur of the street. There were a few moments of perfect peace. The wife said, "He is asleep." She enjoyed his repose, and breathed softly that he might not be disturbed. The moments wore on, and still he slept. Lovingly, softly, at last she touched him. Yes, he was asleep. He had become a part of the eternal silence."

"I don't understand how a man of good sense can accept for a single moment the sentence of the philosopher Diderot. It may well be high-sounding and incisive, it is nonetheless absurd and false. An who does not see, on the contrary, that it is not possible for the wicked man to love living alone and with himself? He would feel himself in company that is too bad, he would be too ill at ease, he would not be able to bear it for very long, or else, with his dominant passion remaining idle, it would have to die out and he would become good again. Amour-propre, the principle of all wickedness, is revived and thrives in society, which cause it to be born and where one is forced to compare oneself at each instant. It languishes and dies for want of nourishment in solitude. Whoever suffices to himself does not want to harm anyone at all. This maxim is less resounding and less arrogant, but more sensible and more just than that of the philosopher Diderot, and preferable at least in that it does not tend to offend anyone."

"All great men are gifted with intuition. They know without reasoning or analysis, what they need to know."

"[M]en cannot follow modern civilization along its present course, because they are degenerating. They have been fascinated by the beauty of the sciences of inert matter. They have not understood that their body and consciousness are subjected to natural laws, more obscure than, but as inexorable as, the laws of the sidereal world. Neither have they understood that they cannot transgress these laws without being punished. They must, therefore, learn the necessary relations of the cosmic universe, of their fellow men, and of their inner selves, and also those of their tissues and their mind. Indeed, man stands above all things. Should he degenerate, the beauty of civilization, and even the grandeur of the physical universe, would vanish. ... Humanity's attention must turn from the machines of the world of inanimate matter to the body and the soul of man, to the organic and mental processes which have created the machines and the universe of Newton and Einstein"

"We must single out the children who are endowed with high potentialities, and develop them as completely as possible. And in this manner give to the nation a non-hereditary aristocracy. Such children may be found in all classes of society, although distinguished men appear more frequently in distinguished families than in others. The descendants of the founders of American civilization may still possess the ancestral qualities. These qualities are generally hidden under the cloak of degeneration. But this degeneration is often superficial. It comes chiefly from education, idleness, lack of responsibility and moral discipline. The sons of very rich men, like those of criminals, should be removed while still infants from their natural surroundings. Thus separated from their family, they could manifest their hereditary strength. In the aristocratic families of Europe there are also individuals of great vitality. The issue of the Crusaders is by no means extinct. The laws of genetics indicate the probability that the legendary audacity and love of adventure can appear again in the lineage of the feudal lords. It is possible also that the offspring of the great criminals who had imagination, courage, and judgment, of the heroes of the French or Russian Revolutions, of the high-handed business men who live among us, might be excellent building stones for an enterprising minority. As we know, criminality is not hereditary if not united with feeble-mindedness or other mental or cerebral defects. High potentialities are rarely encountered in the sons of honest, intelligent, hard-working men who have had ill luck in their careers, who have failed in business or have muddled along all their lives in inferior positions. Or among peasants living on the same spot for centuries. However, from such people sometimes spring artists, poets, adventurers, saints. A brilliantly gifted and well-known New York family came from peasants who cultivated their farm in the south of France from the time of Charlemagne to that of Napoleon."

"We have mentioned that natural selection has not played its part for a long while. That many inferior individuals have been conserved through the efforts of hygiene and medicine. But we cannot prevent the reproduction of the weak when they are neither insane nor criminal. Or destroy sickly or defective children as we do the weaklings in a litter of puppies. The only way to obviate the disastrous predominance of the weak is to develop the strong. Our efforts to render normal the unfit are evidently useless. We should, then, turn our attention toward promoting the optimum growth of the fit. By making the strong still stronger, we could effectively help the weak; For the herd always profits by the ideas and inventions of the elite. Instead of leveling organic and mental inequalities, we should amplify them and construct greater men."

"The progress of the strong depends on the conditions of their development and the possibility left to parents of transmitting to their offspring the qualities which they have acquired in the course of their existence. Modern society must, therefore, allow to all a certain stability of life, a home, a garden, some friends. Children must be reared in contact with things which are the expression of the mind of their parents. It is imperative to stop the transformation of the farmer, the artisan, the artist, the professor, and the man of science into manual or intellectual proletarians, possessing nothing but their hands or their brains. The development of this proletariat will be the everlasting shame of industrial civilization. It has contributed to the disappearance of the family as a social unit, and to the weakening of intelligence and moral sense. It is destroying the remains of culture. All forms of the proletariat must be suppressed. Each individual should have the security and the stability required for the foundation of a family. Marriage must cease being only a temporary union. The union of man and woman, like that of the higher anthropoids, ought to last at least until the young have no further need of protection. The laws relating to education, and especially to that of girls, to marriage, and divorce should, above all, take into account the interest of children. Women should receive a higher education, not in order to become doctors, lawyers, or professors, but to rear their offspring to be valuable human beings. The free practice of eugenics could lead not only to the development of stronger individuals, but also of strains endowed with more endurance, intelligence, and courage. These strains should constitute an aristocracy, from which great men would probably appear. Modern society must promote, by all possible means, the formation of better human stock. No financial or moral rewards should be too great for those who, through the wisdom of their marriage, would engender geniuses. The complexity of our civilization is immense. No one can master all its mechanisms. However, these mechanisms have to be mastered. There is need today of men of larger mental and moral size, capable of accomplishing such a task. The establishment of a hereditary biological aristocracy through voluntary eugenics would be an important step toward the solution of our present problems."

"L'intelligence est presque inutile à celui qui ne possède qu'elle."

"The German government has taken energetic measures against the propagation of the defective, the mentally diseased, and the criminal. The ideal solution would be the suppression of each of these individuals as soon as he has proven himself to be dangerous."

"The existence of finality within the organism is undeniable. Each part seems to know the present and future needs of the whole, and acts accordingly. The significance of time and space is not the same for our tissues as for our mind. The body perceives the remote as well as the near, the future as well as the present."

"The democratic creed does not take account of the constitution of our body and of our consciousness. It does not apply to the concrete fact which the individual is. Indeed, human beings are equal. But individuals are not. The equality of their right is an illusion. The feeble-minded and the man of genius should not be equal before the law. The stupid, the unintelligent, those who are dispersed, incapable of attention, of effort, have no right to a higher education. It is absurd to give them the same electoral power as the fully developed individuals. Sexes are not equal. To disregard all their inequalities is dangerous. The democratic principle has contributed to the collapse of civilization in opposing the development of an elite."

"Man must remake himself. And he cannot remake himself without suffering. For he is both the marble and the sculptor."

"La vie est une tragédie pour celui qui sent, et une comédie pour celui qui pense."

"Avoid lawsuits beyond all things; they pervert your conscience, impair your health and dissipate your property."

"Of the sixteen chapters which compose it, there are fifteen wholly employed in detecting the fallacy and ridicule to be found in the objects of human passions and inclinations, and in demolishing such obstacles as at first weaken, and afterwards extinguish, any knowledge of God in mankind ; Therefore, these chapters are merely preparatory to the sixteenth and last, wherein atheism is attacked, and perhaps routed, wherein the proofs of a God, such at least as weak man is capable of receiving, are produced ; wherein the providence of God is defended against the insults and complaints of free-thinkers."

"A preacher must have some intelligence to charm the people by his florid style, by his exhilarating system of morality, by the repetition of his figures of speech, his brilliant remarks and vivid descriptions ; but, after all, he has not too much of it, for if he possessed some of the right quality he would neglect these extraneous ornaments, unworthy of the Gospel, and preach naturally, forcibly, and like a Christian."

"The heroic virtues of some great men have been the cause of the corruption of eloquence, or have, at least, enervated the style of most preachers. Instead of joining with the people in rendering thanks to Heaven for the extraordinary gifts it has bestowed on those great men, these very preachers have enrolled themselves among authors and poets, and become panegyrists ; they have even uttered more extravagant praises than are found in dedications, verses, or prologues ; they have turned the Word of God into a whole warp of praises, which, though well deserved, are out of place, bestowed from selfish motives, not required, and ill-suited to their calling. It is fortunate indeed, if, while they are celebrating their heroes in the sanctuary, they even mention the name of that God or of that religion they ought to preach. Some have wished to preach the Gospel, which is for all men, only to one person, and have been so disconcerted when by accident that person was kept away, that they were unable to pronounce a Christian discourse before an assembly of Christian men, because it was not prepared for them, so that other orators have been obliged to take their places, who had only sufficient leisure to praise God in an extemporary exhortation.!"

"What can be more discouraging to a man than to doubt if his soul be material, like a stone or a reptile, and subject to corruption like the vilest creatures ? And does it not prove much more strength of mind and grandeur to be able to conceive the idea of a Being superior to all other beings, by whom and for whom all things were made; of a Being absolutely perfect and pure, without beginning or end, of whom our soul is the image, and of whom, if I may say so, it is a part, because it is spiritual and immortal?"

"I call those men worldly, earthly, or coarse, whose hearts and minds are wholly fixed on this earth, that small part of the universe they are placed in; who value and love nothing beyond it; whose minds are as cramped as that narrow spot of ground they call their estate, of which the extent is measured, the acres are numbered, and the limits well known. I am not astonished that men who lean, as it were, on an atom, should stumble at the smallest efforts they make for discovering the truth; that, being so short-sighted, they do not reach beyond the heavens and the stars, to contemplate God Himself; that, not being able to perceive the excellency of what is spiritual, or the dignity of the soul, they should be still less sensible of the difficulty of satisfying it; how very inferior the entire world is in comparison to it; how necessary is to it an all-perfect Being, which is God; and how absolutely it needs a religion to find out that God, and to be assured of His reality. I can easily understand that incredulity or indifference are but natural to such men, that they make use of God and religion only as a piece of policy, as far as they may be conducive to the order and decorum of this world, the only thing in their opinion worth thinking of."

"All kinds of music are not suited to praise God and to be heard in the sanctuary; all methods of philosophy are not fit for discoursing worthily of God, His power, the principles of His operations, and His mysteries."

"A man in health questions whether there is a God, and he also doubts whether it be a sin to have intercourse with a woman, who is at liberty to refuse; but when he falls ill, or when his mistress is with child, she is discarded, and he believes in God."

"Tout est dit, et l'on vient trop tard depuis plus de sept mille ans qu'il y a des hommes qui pensent."

"C'est un métier que de faire un livre, comme de faire une pendule: il faut plus que de l'esprit pour être auteur."

"Il y a de certaines choses dont la médiocrité est insupportable: la poésie, la musique, la peinture, le discours public. Quel supplice que celui d'entendre déclamer pompeusement un froid discours, ou prononcer de médiocres vers avec toute l'emphase d'un mauvais poète!"

"Amas d'épithètes, mauvaises louanges: ce sont les faits qui louent, et la manière de les raconter."

"L'on voit bien que l'Opéra est l'ébauche d'un grand spectacle; il en donne l'idée."

"La critique souvent n'est pas une science; c'est un métier, où il faut plus de santé que d'esprit, plus de travail que de capacité, plus d'habitude que de génie. Si elle vient d'un homme qui ait moins de discernement que de lecture, et qu'elle s'exerce sur de certains chapitres, elle corrompt et les lecteurs et l'écrivain."

"Horace ou Despréaux l'a dit avant vous.—Je le crois sur votre parole; mais je l'ai dit comme mien. Ne puis-je pas penser après eux une chose vraie, et que d'autres encore penseront après moi?"

"Il ne manque cependant à l'oisiveté du sage qu'un meilleur nom, et que méditer, parler, lire, et être tranquille s'appelât travailler."

"Un extérieur simple est l'habit des hommes vulgaires, il est taillé pour eux et sur leur mesure; mais c'est une parure pour ceux qui ont rempli leur vie de grandes actions: je les compare à une beauté négligée, mais plus piquante."

"S'il est heureux d'avoir de la naissance, il ne l'est pas moins d'être tel qu'on ne s'informe plus si vous en avez."

"Il apparaît de temps en temps sur la surface de la terre des hommes rares, exquis, qui brillent par leur vertu, et dont les qualités éminentes jettent un éclat prodigieux. Semblables à ces étoiles extraordinaires dont on ignore les causes, et dont on sait encore moins ce qu'elles deviennent après avoir disparu, ils n'ont ni aïeuls, ni descendants: ils composent seuls toute leur race."

"[I]l semble que le mariage met tout le monde dans son ordre."

"Il n'y a guère d'homme si accompli et si nécessaire aux siens, qu'il n'ait de quoi se faire moins regretter."

"Chassez un chien du fauteuil du Roi, il grimpe à la chaire du prédicateur; il regarde le monde indifféremment, sans embarras, sans pudeur; il n'a pas, non plus que le sot, de quoi rougir."

"Ménippe est l'oiseau paré de divers plumages qui ne sont pas à lui. Il ne parle pas, il ne sent pas; il répète des sentiments et des discours, se sert même si naturellement de l'esprit des autres qu'il y est le premier trompé, et qu'il croit souvent dire son goût ou expliquer sa pensée, lorsqu'il n'est que l'écho de quelqu'un qu'il vient de quitter."

"La fausse grandeur est farouche et inaccessible: comme elle sent son faible, elle se cache, ou du moins ne se montre pas de front, et ne se fait voir qu'autant qu'il faut pour imposer et ne paraître point ce qu'elle est, je veux dire une vraie petitesse. La véritable grandeur est libre, douce, familière, populaire; elle se laisse toucher et manier, elle ne perd rien à être vue de près; plus on la connaît, plus on l'admire."

"Le sage guérit de l'ambition par l'ambition même; il tend à de si grandes choses, qu'il ne peut se borner à ce qu'on appelle des trésors, des postes, la fortune et la faveur."

"Celui-là est bon qui fait du bien aux autres; s'il souffre pour le bien qu'il fait, il est très bon; s'il souffre de ceux à qui il a fait ce bien, il a une si grande bonté qu'elle ne peut être augmentée que dans le cas où ses souffrances viendraient à croître; et s'il en meurt, sa vertu ne saurait aller plus loin: elle est héroïque, elle est parfaite."

"Les femmes sont extrêmes: elles sont meilleures ou pires que les hommes."

"Les douleurs muettes et stupides sont hors d'usage: on pleure, on récite, on répète, on est si touchée de la mort de son mari, qu'on n'en oublie pas la moindre circonstance."

"Le temps, qui fortifie les amitiés, affaiblit l'amour."

"L'amour qui naît subitement est le plus long à guérir."

"Le commencement et le déclin de l'amour se font sentir par l'embarras où l'on est de se trouver seuls."

"L'on veut faire tout le bonheur, ou si cela ne se peut ainsi, tout le malheur de ce qu'on aime."

"Regretter ce que l'on aime est un bien, en comparaison de vivre avec ce que l'on hait."

"La libéralité consiste moins à donner beaucoup qu'à donner à propos."

"S'il est vrai que la pitié ou la compassion soit un retour vers nous-mêmes qui nous met en la place des malheureux, pourquoi tirent-ils de nous si peu de soulagement dans leurs misères?"

"If it be true that in showing pity and compassion we think of ourselves, because we fear to be one day or another in the same circumstances as those unfortunate people for whom we feel, why are the latter so sparingly relieved by us of their condition?"

"Il faut rire avant que d'être heureux, de peur de mourir sans avoir ri."

"A Man must be very inert to have no character at all."

"A fool is always troublesome, a man of sense perceives when he pleases or is tiresome ; he goes away the very minute before it might have been thought he stayed too long."

"Mischievous wags are a kind of insects which are in everybody's way and plentiful in all countries. Real wit is rarely to be met with, and even if it be innate in a man, it must be very difficult to maintain reputation for it during any length of time; for, commonly, he that makes us laugh does not stand high in our estimation."

"There are a great many obscene minds, yet more railing and satirical, but very few fastidious ones. A man must have good manners, be very polite, and even have a great deal of originality to be able to jest gracefully and be felicitous in his remarks about trifles; to jest in such a manner and to make something out of nothing is to create."

"Some men speak one moment before they think; others tediously study everything they say, and in conversation bore us as painfully as was the travail of their mind; they are, as it were, made up of phrases and quaint expressions, whilst their gestures are as affected as their behaviour. They call themselves "purists," and do not venture to say the most trifling word not in use, however expressive it may be. Nothing comes from them worth remembering, nothing is spontaneous and unrestrained; they speak correctly, but they are very tiresome."

"L'esprit de la conversation consiste bien moins à en montrer beaucoup qu'à en faire trouver aux autres: celui qui sort de votre entretien content de soi et de son esprit, l'est de vous parfaitement. Les hommes n'aiment point à vous admirer, ils veulent plaire; ils cherchent moins à être instruits, et même réjouis, qu'à être goûtés et applaudis."

"It is a sad thing when men have neither enough intelligence to speak well, nor enough sense to hold their tongues; this is the root of all impertinence."

"To speak and to offend is with some people but one and the same thing; they are biting and bitter; their words are steeped in gall and wormwood; sneers as well as insolent and insulting words flow from their lips. It had been well for them had they been born mute or stupid; the little vivacity and intelligence they have prejudices them more than dullness does others; they are not always satisfied with giving sharp answers, they often attack arrogantly those who are present, and damage the reputation of those who are absent; they butt all round like rams — for rams, of course, must use their horns. We therefore do not expect, by our sketch of them, to change such coarse, restless, and stubborn individuals. The best thing a man can do is to take to his heels as soon as he perceives them, without even turning round to look behind him."

"Rire des gens d'esprit, c'est le privilège des sots."

"Profound ignorance makes a man dogmatical; he who knows nothing thinks he can teach others what he just now has learned himself; whilst he who knows a great deal can scarcely imagine any one should be unacquainted with what he says, and, therefore, speaks with more indifference."

"À mesure que la faveur et les grands biens se retirent d'un homme, ils laissent voir en lui le ridicule qu'ils couvraient, et qui y était sans que personne s'en aperçût."

"N'envions point à une sorte de gens leurs grandes richesses; ils les ont à titre onéreux, et qui ne nous accommoderait point: ils ont mis leur repos, leur santé, leur honneur et leur conscience pour les avoir; cela est trop cher, et il n'y a rien à gagner à un tel marché."

"Rien ne fait mieux comprendre le peu de chose que Dieu croit donner aux hommes, en leur abandonnant les richesses, l'argent, les grands établissements et les autres biens, que la dispensation qu'il en fait, et le genre d'hommes qui en sont le mieux pourvus."

"S'il est vrai que l'on soit pauvre par toutes les choses que l'on désire, l'ambitieux et l'avare languissent dans une extrême pauvreté."

"Il n'y a au monde que deux manières de s'élever, ou par sa propre industrie, ou par l'imbécillité des autres."

"Il y a des âmes sales, pétries de boue et d’ordure, éprises du gain et de l’intérêt, comme les belles âmes le sont de la gloire et de la vertu; capables d’une seule volupté, qui est celle d’acquérir ou de ne point perdre."

"La ville est partagée en diverses sociétés, qui sont comme autant de petites républiques, qui ont leurs lois, leurs usages, leur jargon, et leurs mots pour rire. Tant que cet assemblage est dans sa force, et que l'entêtement subsiste, l'on ne trouve rien de bien dit ou de bien fait que ce qui part des siens, et l'on est incapable de goûter ce qui vient d'ailleurs: cela va jusques au mépris pour les gens qui ne sont pas initiés dans leurs mystères."

"[L]e plus fort et le plus pénible est de donner; que coûte-t-il d'y ajouter un sourire?"

"L'on doit se taire sur les puissants: il y a presque toujours de la flatterie à en dire du bien; il y a du péril à en dire du mal pendant qu'ils vivent, et de la lâcheté quand ils sont morts."

"Il n'y a pour l'homme que trois événements: naître, vivre et mourir. Il ne se sent pas naître, il souffre à mourir, et il oublie de vivre."

"Ainsi les postes éminents rendent les grands hommes encore plus grands, et les petits beaucoup plus petits."

"La plupart des hommes emploient la meilleure partie de leur vie à rendre l'autre misérable."

"Most men make use of the first part of their life to render the last part miserable."

"L'une des marques de la médiocrité de l'esprit est de toujours conter."

"One mark of a second-rate mind is to be always telling stories."

"Entre le bon sens et le bon goût il y a la différence de la cause à son effet."

"Quel avantage n'a pas un discours prononcé sur un ouvrage qui est écrit! Les hommes sont les dupes de l'action et de la parole, comme de tout l'appareil de l'auditoire. Pour peu de prévention qu'ils aient en faveur de celui qui parle, ils l'admirent, et cherchent ensuite à le comprendre: avant qu'il ait commencé, ils s'écrient qu'il va bien faire; ils s'endorment bientôt, et le discours fini, ils se réveillent pour dire qu'il a bien fait. On se passionne moins pour un auteur: son ouvrage est lu dans le loisir de la campagne, ou dans le silence du cabinet; il n'y a point de rendez-vous publics pour lui applaudir. ... On lit son livre, quelque excellent qu'il soit, dans l'esprit de le trouver médiocre; on le feuillette, on le discute, on le confronte; ce ne sont pas des sons qui se perdent en l'air et qui s'oublient; ce qui est imprimé demeure imprimé."

"La Bruyère is not a speculative moralist, but an observer of the manners of men, or, as he likes to call himself, a philosopher, and above all a Christian philosopher."

"Shortly afterwards the public lost a writer of genius renowned for his style and knowledge of humanity. I speak of La Bruyère, who died of apoplexy at Versailles, after excelling Theophrastes in his own manner, by portraying quite inimitably the men of our time in his Charactèrs. He was a very decent sort of man and excellent company, simple, not at all the pedant, and wholly sincere. I knew him well enough to regret both his death and the books which his age and health had led one to expect from him."

"The Characters of La Bruyère may be regarded as a production of a unique kind. No examples of such a work are to be found in the classics any more than of Télèmaque. The public were struck by a style at once rapid, terse and vigorous, by picturesque expressions, in a word, by a totally new use of the language which did not, however, break its rules; and the numerous allusions contained in the work crowned its success. When La Bruyère showed the manuscript of his work to M. de Malezieu, the latter said to him: "Here is something which will bring you many readers and many enemies." When the generation that was attacked in this book had passed away, its reputation declined. Nevertheless, as there are some books which belong to all time and to all countries, it is probable that it will never be forgotten."

"That's not it. That's not it at all. You always have a tendency to add. But one must be able to subtract too. It's not enough to integrate, you must also disintegrate. That's the way life is. That's philosophy. That's science. That's progress, civilization."

"There are now many invisible people on stage."

"All the plays that have ever been written, from ancient Greece to the present day, have never really been anything but thrillers... Drama's always been realistic and there's always been a detective about... Every play's an investigation brought to a successful conclusion."

"We are all Victims of Duty."

"I didn't mean you were stupid. It's just that you're not logical, which isn't the same thing at all."

"Oh words, what crimes are committed in your name!"

"I believe that what separates us all from one another is simply society itself, or, if you like, politics. This is what raises barriers between men, this is what creates misunderstanding. If I may be allowed to express myself paradoxically, I should say that the truest society, the authentic human community, is extra-social — a wider, deeper society, that which is revealed by our common anxieties, our desires, our secret nostalgias. The whole history of the world has been governed by nostalgias and anxieties, which political action does no more than reflect and interpret, very imperfectly. No society has been able to abolish human sadness, no political system can deliver us from the pain of living, from our fear of death, our thirst for the absolute. It is the human condition that directs the social condition, not vice versa."

"Every work of art (unless it is a pseudo-intellectualist work, a work already comprised in some ideology that it merely illustrates, as with Brecht) is outside ideology, is not reducible to ideology. Ideology circumscribes without penetrating it. The absence of ideology in a work does not mean an absence of ideas; on the contrary it fertilizes them."

"Logician: A cat has four paws. Old Gentleman: My dog had four paws. Logician: Then it's a cat. Old Gentleman: So my dog is a cat? Logician: And the contrary is also true."

"Good men make good rhinoceroses, unfortunately."

"I am not capitulating."

"‘It was a lot of fuss about nothing, wasn’t it?’"

"I have no ideas before I write a play. I have them when I have finished it ... I believe that aritistic creation is spontaneous. It is for me."

"I am told, in a dream ... you can only get the answer to all your questions through a dream. So in my dream, I fall asleep, and I dream, in my dream, that I'm having that absolute, revealing dream."

"It is not the answer that enlightens, but the question."

"But History was against me. History is right, objectively speaking. I'm just a historical dead end. I hope at least that my fate will serve as an example to you all and to posterity."

"I thought that it was strange to assume that it was abnormal for anyone to be forever asking questions about the nature of the universe, about what the human condition really was, my condition, what I was doing here, if there was really something to do. It seemed to me on the contrary that it was abnormal for people not to think about it, for them to allow themselves to live, as it were, unconsciously. Perhaps it's because everyone, all the others, are convinced in some unformulated, irrational way that one day everything will be made clear. Perhaps there will be a morning of grace for humanity. Perhaps there will be a morning of grace for me."

"It isn't what people think that's important, but the reason they think what they think."

"Why do people always expect authors to answer questions? I am an author because I want to ask questions. If I had answers, I'd be a politician."

"Ideologies separate us. Dreams and anguish bring us together."

"It's not a certain society that seems ridiculous to me, it's mankind."

"Dieu est mort, Marx est mort et moi-même je ne me sens pas très bien"

"Prier le Je Ne Sais Qui J'espère : Jesus-Christ."

"Everything that has been will be, everything that will be is, everything that will be has been."

"We moved back to Romania when I was thirteen, and my world was shattered. I hated Bucharest, its society, and its mores — its anti-Semitism for example. I was not Jewish, but I pronounced my r’s as the French do and was often taken for a Jew, for which I was ruthlessly bullied.… It was the time of the rise of Nazism and everyone was becoming pro-Nazi — writers, teachers, biologists, historians … It was a plague! They despised France and England because they were yiddified and racially impure."

"I remember one day there was a military parade. A lieutenant was marching in front of the palace guards. I can still see him carrying the flag. I was standing beside a peasant with a big fur hat who was watching the parade, absolutely wide-eyed. Suddenly the lieutenant broke rank, rushed toward us, and slapped the peasant, saying, “Take off your hat when you see the flag!” I was horrified. My thoughts were not yet organized or coherent at that age, but I had feelings, a certain nascent humanism, and I found these things inadmissible. The worst thing of all, for an adolescent, was to be different from everyone else. Could I be right and the whole country wrong?"

"It was quite fashionable to poke fun at Hugo. You remember Gide’s “Victor Hugo is the greatest French poet, alas!” or Cocteau’s “Victor Hugo was a madman who thought he was Victor Hugo.” Anyway, I hated rhetoric and eloquence. I agreed with Verlaine, who said, “You have to get hold of eloquence and twist its neck off!” Nonetheless, it took some courage. Nowadays it is common to debunk great men, but it wasn’t then."

"Beckett shows death; his people are in dustbins or waiting for God. (Beckett will be cross with me for mentioning God, but never mind.) Similarly, in my play The New Tenant, there is no speech, or rather, the speeches are given to the Janitor. The Tenant just suffocates beneath proliferating furniture and objects — which is a symbol of death. There were no longer words being spoken, but images being visualized. We achieved it above all by the dislocation of language. … Beckett destroys language with silence. I do it with too much language, with characters talking at random, and by inventing words."

"None of us would have written as we do without surrealism and dadaism. By liberating the language, those movements paved the way for us."

"The most implacable enemies of culture — Rimbaud, Lautréamont, dadaism, surrealism — end up being assimilated and absorbed by it. They all wanted to destroy culture, at least organized culture, and now they’re part of our heritage. It’s culture and not the bourgeoisie, as has been alleged, that is capable of absorbing everything for its own nourishment. As for the oneiric element, that is due partly to surrealism, but to a larger extent due to personal taste and to Romanian folklore — werewolves and magical practices. For example, when someone is dying, women surround him and chant, “Be careful! Don’t tarry on the way! Don’t be afraid of the wolf; it is not a real wolf!”—exactly as in Exit the King. They do that so the dead man won’t stay in infernal regions.<!-- The same thing can be found in the Tibetan Book of the Dead, which had a great impact on me too. However, my deepest anxieties were awakened, or reactivated, through Kafka."

"Remembrance of Things Past is too long and difficult, and what is interesting is the seventh volume, Time Regained. Otherwise, Proust’s work is concerned with irony, social criticism, worldliness, and the passage of time, which are not my preoccupations."

"The purpose of the Collège was the demolition of culture, even of surrealism, which they considered too organized. But make no mistake, these people were graduates of the Ecole Normale Supérieure and highly cultured. Their method was based on puns and practical jokes—le canular. There is a great tradition of puns in Anglo-Saxon literature — Shakespeare, Alice in Wonderland — but not in French. So they adopted it. They believed that the science of sciences is the pataphysique and its dogma, le canular."

"We exist on several different planes, and when we said nothing had any reason we were referring to the psychological and social plane."

"The Pataphysique is not dead. It lives on in the minds of certain men, even if they are not aware of it. It has gone into “occultation,” as we say, and will come back again one day."

"The theater chose me. As I said, I started with poetry, and I also wrote criticism and dialogue. But I realized that I was most successful at dialogue. Perhaps I abandoned criticism because I am full of contradictions, and when you write an essay you are not supposed to contradict yourself. But in the theater, by inventing various characters, you can. My characters are contradictory not only in their language, but in their behavior as well."

"I found ancestors, like Shakespeare, who said, in Macbeth, that the world is full of sound and fury, a tale told by an idiot, signifying nothing. Macbeth is a victim of fate. So is Oedipus. But what happens to them is not absurd in the eyes of destiny, because destiny, or fate, has its own norms, its own morality, its own laws, which cannot be flouted with impunity. Oedipus sleeps with his Mummy, kills his Daddy, and breaks the laws of fate. He must pay for it by suffering. It is tragic and absurd, but at the same time it’s reassuring and comforting, since the idea is that if we don’t break destiny’s laws, we should be all right. Not so with our characters. They have no metaphysics, no order, no law. They are miserable and they don’t know why. They are puppets, undone. In short, they represent modern man. Their situation is not tragic, since it has no relation to a higher order. Instead, it’s ridiculous, laughable, and derisory."

"You can stay in society and be alone, as long as you can be detached from the world. This is why I don’t think I have ever gone for the easy option or done things that were expected of me."

"The French Revolution liberated people from the power of the aristocrats. But the bourgeoisie that took over represented the exploitation of man by man, and had to be destroyed — as in the Russian Revolution, which then degenerated into totalitarianism, Stalinism, and genocide. The more you make revolutions, the worse it gets. Man is driven by evil instincts that are often stronger than moral laws … there is a higher order, but man can separate himself from it because he is free — which is what we have done. We have lost the sense of this higher order, and things will get worse and worse, culminating perhaps in a nuclear holocaust — the destruction predicted in the Apocalyptic texts. Only our apocalypse will be absurd and ridiculous because it will not be related to any transcendence. Modern man is a puppet, a jumping jack."

"You know, the Cathars believed that the world was not created by God but by a demon who had stolen a few technological secrets from Him and made this world — which is why it doesn’t work. I don’t share this heresy. I’m too afraid! But I put it in a play called This Extraordinary Brothel, in which the protagonist doesn’t talk at all. There is a revolution, everybody kills everybody else, and he doesn’t understand. But at the very end, he speaks for the first time. He points his finger towards the sky and shakes it at God, saying, “You rogue! You little rogue!” and he bursts out laughing. He understands that the world is an enormous farce, a canular played by God against man, and that he has to play God’s game and laugh about it."

"Béranger represents the modern man. He is a victim of totalitarianism — of both kinds of totalitarianism, of the Right and of the Left. When Rhinoceros was produced in Germany, it had fifty curtain calls. The next day the papers wrote, “Ionesco shows us how we became Nazis.” But in Moscow, they wanted me to rewrite it and make sure that it dealt with Nazism and not with their kind of totalitarianism. In Buenos Aires, the military government thought it was an attack on Perónism."

"I have never been to the Right, nor have I been a Communist, because I have experienced, personally, both forms of totalitarianism. It is those who have never lived under tyranny who call me petit bourgeois."

"It’s a play about the life and martyrdom of a modern saint, who has just been canonized by the Church — or is it beatified? Which comes first? I’m not sure. Anyway, his name was Father Maximilian Kolbe, a Pole, and he died in Auschwitz. They were going to send some prisoners to a mine, where they would die of hunger and thirst. Father Kolbe offered to go instead of a man who had a wife and children and didn’t want to die. That man is still alive. … It won’t matter to me at all whether the Church canonizes him or not. The important thing is that such a man existed. -->"

"People always try to find base motives behind every good action. We are afraid of pure goodness and of pure evil."

"I let characters and symbols emerge from me, as if I were dreaming. I always use what remains of my dreams of the night before. Dreams are reality at its most profound, and what you invent is truth because invention, by its nature, can’t be a lie. Writers who try to prove something are unattractive to me, because there is nothing to prove and everything to imagine. So I let words and images emerge from within. If you do that, you might prove something in the process."

"I have always regretted having gotten involved with literature up to my neck. I would have preferred to have been a monk; but, as I said, I was torn between wanting fame and wishing to renounce the world. The basic problem is that if God exists, what is the point of literature? And if He doesn’t exist, what is the point of literature? Either way, my writing, the only thing I have ever succeeded in doing, is invalidated.-->"

"To introduce people to a different world, to encounter the miracle of being, that is important. When I write “The train arrives at the station,” it is banal, but at the same time sensational, because it is invented."

"People who don’t read are brutes. It is better to write than to make war, isn’t it?"

"My work has been essentially a dialogue with death, asking him, “Why? Why?” So only death can silence me. Only death can close my lips."

"Over the past thirty years, Ionesco has been called a “tragic clown,” the “Shakespeare of the Absurd,” the “Enfant Terrible of the Avant-Garde,” and the “Inventor of the Metaphysical Farce” — epithets that point to his evolution from a young playwright at a tiny Left Bank theater to an esteemed member of the Académie Française."

"Most people readily exchange their nightly dreams for what passes as reality in the morning papers. Not Eugéne Ionesco. The celebrated playwright of the absurd prefers to dwell on his own private late late shows."

"Ionesco believes that the irrational is man's intuitive form of vision. Everything that claims to be rational and realistic is a distortion of that vision, a shield raised against the absurdity of existence."

"One never notices what has been done; one can only see what remains to be done."

"I have no dress except the one I wear every day. If you are going to be kind enough to give me one, please let it be practical and dark so that I can put it on afterwards to go to the laboratory."

"Be less curious about people and more curious about ideas."

"Life is not easy for any of us. But what of that? We must have perseverance and above all confidence in ourselves. We must believe that we are gifted for something, and that this thing, at whatever cost, must be attained."

"We must not forget that when radium was discovered no one knew that it would prove useful in hospitals. The work was one of pure science. And this is a proof that scientific work must not be considered from the point of view of the direct usefulness of it. It must be done for itself, for the beauty of science, and then there is always the chance that a scientific discovery may become like the radium a benefit for humanity."

"All my life through, the new sights of Nature made me rejoice like a child."

"You cannot hope to build a better world without improving the individuals. To that end each of us must work for his own improvement, and at the same time share a general responsibility for all humanity, our particular duty being to aid those to whom we think we can be most useful."

"I believe international work is a heavy task, but that it is nevertheless indispensable to go through an apprenticeship in it, at the cost of many efforts and also of a real spirit of sacrifice: however imperfect it may be, the work of Geneva has a grandeur that deserves our support."

"I am among those who think that science has great beauty. A scientist in his laboratory is not only a technician: he is also a child placed before natural phenomena which impress him like a fairy tale. We should not allow it to be believed that all scientific progress can be reduced to mechanisms, machines, gearings, even though such machinery also has its beauty. Neither do I believe that the spirit of adventure runs any risk of disappearing in our world. If I see anything vital around me, it is precisely that spirit of adventure, which seems indestructible and is akin to curiosity."

"Humanity needs practical men, who get the most out of their work, and, without forgetting the general good, safeguard their own interests. But humanity also needs dreamers, for whom the disinterested development of an enterprise is so captivating that it becomes impossible for them to devote their care to their own material profit. Without doubt, these dreamers do not deserve wealth, because they do not desire it. Even so, a well-organized society should assure to such workers the efficient means of accomplishing their task, in a life freed from material care and freely consecrated to research."

"I was taught that the way of progress was neither swift nor easy."

"There are sadistic scientists who hurry to hunt down errors instead of establishing the truth."

"I am one of those who think like Nobel, that humanity will draw more good than evil from new discoveries."

"Marie Curie was at heart a Baconian, boiling tons of crude uranium ore to demolish the dogma of the indestructibility of atoms."

"In the 1970s we were rediscovering women whose lives had been dropped out of history or distorted, like Susan B. Anthony, Harriet Tubman, Emily Dickinson, Marie Curie, Ida B. Wells-Barnett, Hannah Senesch, Ethel Rosenberg."

"Although born in a strongly Catholic country, at the age of 17 Marie Curie rejected all forms of religion, professing atheism and placing her trust solely in Enlightenment rationality and progress. She therefore adhered to Positivism, which became her mindset and guided her every action. Feminism found in her an icon of redemption and emancipation. Suffice it to say that in 1885, she went to the employment office to look for work, due to the financial difficulties her family was experiencing at the time, and found a job as a governess."

"Marie Curie made a detailed examination by the electrical method of the great majority of known substances, including the very rare elements, to see if they possessed any activity. In cases when it was possible, several compounds of the elements were examined. With the exception of and , none of the other substances possessed an activity even of the order of 1/100 of ."

"It seemed probable that the large activity of some of these minerals, compared with uranium and thorium, was due to the presence of small quantities of some very active substance, which was different from the known bodies thorium and uranium. This supposition was completely verified by the work of M. and Mme Curie, who were able to separate from pitchblende by purely chemical methods two active bodies, one of which in the pure state is over a million times more active than the metal uranium. This important discovery was due entirely to the property of radio-activity possessed by the new bodies. The only guide in their separation was the activity of the products obtained. ...The activity of the specimens thus served as a basis of rough qualitative and quantitative analysis, analogous in some respects to the indication of the spectroscope."

"The chief difficulty lay in the fact that pitchblende is a very complex mineral and contains in varying quantities nearly all the known metals. ...The analysis of pitchblende by chemical methods, using the procedure sketched above, led to the discovery of two very active bodies, polonium and radium. The name polonium was given to the first substance discovered by Mme Curie in honor of the country of her birth. The name radium was a very happy inspiration of the discoverers, for this substance in the pure state possesses the property of radio-activity to an astonishing degree."

"Il n'y a pas de hors-texte."

"At the end of Being and Nothingness, ... Being in-itself and Being for-itself were of Being; and this totality of beings, in which they were effected, itself was linked up to itself, relating and appearing to itself, by means of the essential project of human-reality. What was named in this way, in an allegedly neutral and undetermined way, was nothing other than the metaphysical unity of man and God, the relation of man to God, the project of becoming God as the project constituting human-reality. Atheism changes nothing in this fundamental structure."

"The end of man (as a factual anthropological limit) is announced to thought from the vantage of the end of man (as a determined opening or the infinity of a telos). Man is that which is in relation to his end, in the fundamentally equivocal sense of the word. Since always."

"What is called "objectivity," scientific for instance (in which I firmly believe, in a given situation) imposes itself only within a context which is extremely vast, old, firmly established, or rooted in a network of conventions … and yet which still remains a context."

"As soon as we cease to believe in such an engineer and in a discourse which breaks with the received historical discourse, and as soon as we admit that every finite discourse is bound by a certain bricolage and that the engineer and the scientist are also species of bricoleurs, then the very idea of bricolage is menaced and the difference in which it took on its meaning breaks down."

"Monsters cannot be announced. One cannot say: 'here are our monsters', without immediately turning the monsters into pets."

"Circumcision, that’s all I’ve ever talked about."

"I am one of those marranes who no longer say they are Jews even in the secret of their own hearts."

"No one gets angry at a mathematician or a physicist whom he or she doesn't understand at all, or at someone who speaks a foreign language, but rather at someone who tampers with your own language, with this 'relation,' precisely, which is yours."

"Deconstruction never had meaning or interest, at least in my eyes, than as a radicalization, that is to say, also within the tradition of a certain Marxism, in a certain spirit of Marxism."

"Amy Kofman: Have you read all the books in here? Derrida: No, only four of them. But I read those very, very carefully."

"If it recedes one day, leaving behind its works and signs on the shores of our civilization, the structuralist invasion might become a question or the historian of ideas, or perhaps even an object. But the historian would be deceived if he came to this pass: by the very act of considering the structuralist invasion as an object he would forget its meaning and would forget that what is at stake, first of all, is an adventure of vision, a conversion of the way of putting questions to any object posed before us, to historical objects-his own- in particular. And, unexpectedly among these, the literary objects."

"Whatever the poverty of our knowledge in this respect, it is certain that the question of the sign is itself more or less, or in any event something other, than a sign of the times. To dream of reducing it to a sign of the times is to dream of violence."

"By virtue of its innermost intention, and like all questions about language, structuralism escapes the classical history of ideas which already supposes structuralism’s possibility, for the latter naively belongs to the province of language and propounds itself within it.Nevertheless, by virtue of an irreducible region of irreflection and spontaneity within it, by virtue of the essential shadow of the undeclared, the structuralist phenomenon will deserve examination by the historian of ideas. For better or for worse. Everything within this phenomenon that does not in itself transparently belong to the question of the sign will merit this scrutiny; as will everything within it that is methodologically effective, thereby possessing the kind of infallibil-ity now ascribed to sleepwalkers and formerly attributed to instinct, which was said to be as certain as it was blind."

"This book, admirable in so many respects, power in its break and style, is even more intimidating for me in that, having formely had the good fortune to study under Michel Foucault, I retain the consciousness of an admiring and grateful disciple. Now, the disciple's consciousness, when he starts, I would not say to dispute, but to engage in dialogue with the master or, better, to articulate the interminable and silent dialogue which made him into a disciple-this disciple's consciousness is an unhappy consciousness."

"The disciple must break the glass, or better the mirror, the reflection, his infinite speculation on the master. And start to speak."

"In writing a history of madness, Foucault has attempted-and this is the greatest merit, but also the very infeasibility of his book-to write a history of madness itself. Itself. Of madness itself. That is by letting madness speak for itself."

"The history of metaphysics, like the history of the West, is the history of these metaphors and metonymies. It’s matrix—If you will pardon me for demonstrating so little and for being elliptical in order to come more quickly to my principle theme—is the determination of Being as presence in all sense of this word."

"A text is not a text unless it hides from the first comer, from the first glance, the law of its composition and the rules of its game. A text remains, moreover, forever imperceptible. Its law and its rules are not, however, harbored in the inaccessibility of a secret; it is simply that they can never be booked, in the present, into anything that could rigorously be called a perception."

"The dissimulation of the woven texture can in any case take centuries to undo its web: a web that envelops a web, undoing the web for centuries; reconstituting it too as an organism, indefinitely regenerating its own tissue behind the cutting trace, the decision of each reading. There is always a surprise in store for the anatomy or physiology of any criticism that might think it had mastered the game, surveyed all the threads at once, deluding itself, too, in wanting to look at the text without touching it, without laying a hand on the "object," without risking- which is the only chance of entering into the game, by getting a few fingers caught- the addition of some new thread."

"In writing what he does not speak, what he would never say and, in truth, would probably never even think, the author of the written speech is already entrenched in the posture of the sophist; the man of non-presence and non-truth. Writing is thus already on the scene. The incompatibility between written and the true is clearly announced at the moment Socrates starts to recount the way in which men are carried out themselves by pleasure, become absent from themselves, forget themselves and die in the thrill of song."

"1) Différance is the systematic play of differences, of the traces of differences, of the spacing by means of which elements are related to each other. This spacing is the simultaneously active and passive (the a of différance indicates this indecision as concerns activity and passivity, that which cannot be governed by or distributed between the terms of this opposition) production of the intervals without which the "full" terms would not signify, would not function."

"Although Saussure recognized the necessity of putting the phonic substance between brackets ("What is essential in language, we shall see, is foreign to the phonic character of the linguistic sign" [p. 21]. "In its essence it [the linguistic signifier] is not at all phonic" [p. 164]), Saussure, for essential, and essentially metaphysical, reasons had to privilege speech, everything that links the sign to phone. He also speaks of the "natural link" between thought and voice, meaning and sound (p. 46). He even speaks of "thought-sound" (p. 156). I have attempted elsewhere to show what is traditional in such a gesture, and to what necessities it submits. In any event, it winds up contradicting the most interesting critical motive of the Course, making of linguistics the regulatory model, the "pattern" for a general semiology of which it was to be, by all rights and theoretically, only a part. The theme of the arbitrary, thus, is turned away from its most fruitful paths (formalization) toward a hierarchizing teleology:... One finds exactly the same gesture and the same concepts in Hegel. The contradiction between these two moments of the Course is also marked by Saussure's recognizing elsewhere that "it is not spoken language that is natural to man, but the faculty of constituting a language, that is, a system of distinct signs … ," that is, the possibility of the code and of articulation, independent of any substance, for example, phonic substance."

"2) "the a of différance also recalls that spacing is temporization, the detour and postponement by means of which intuition, perception, consummation - in a word, the relationship to the present, the reference to a present reality, to a being - are always deferred. Deferred by virtue of the very principle of difference which holds that an element functions and signifies, takes on or conveys meaning, only by referring to another past or future element in an economy of traces. This economic aspect of différance, which brings into play a certain not conscious calculation in a field of forces, is inseparable from the more narrowly semiotic aspect of différance."

"It is also the becoming-space of the spoken chain - which has been called temporal or linear; a becoming-space which makes possible both writing and every correspondence between speech and writing, every passage from one to the other. The activity or productivity connoted by the a of différance refers to the generative movement in the play of differences. The latter are neither fallen from the sky nor inscribed once and for all in a closed system, a static structure that a synchronic and taxonomic operation could exhaust. Differences are the effects of transformations, and from this vantage the theme of différance is incompatible with the static, synchronic, taxonomic, ahistoric motifs in the concept of structure."

"At the point at which the concept of différance, and the chain attached to it, intervenes, all the conceptual oppositions of metaphysics (signifier/signified; sensible/intelligible; writing/speech; passivity/activity; etc.)- to the extent that they ultimately refer to the presence of something present (for example, in the form of the identity of the subject who is present for all his operations, present beneath every accident or event, self-present in its "living speech," in its enunciations, in the present objects and acts of its language, etc.)- become non pertinent. They all amount, at one moment or another, to a subordination of the movement of différance in favor of the presence of a value or a meaning supposedly antecedent to différance, more original than it, exceeding and governing it in the last analysis. This is still the presence of what we called above the "transcendental signified."

"When I say that this phase is necessary, the word phase is perhaps not the most rigorous one. It is not a question of a chronological phase, a given moment, or a page that one day simply will be turned, in order to go on to other things. The necessity of this phase is structural; it is the necessity of an interminable analysis: the hierarchy of dual oppositions always reestablishes itself. Unlike those authors whose death does not await their demise, the time for overturning is never a dead letter."

"To live, by definition, is not something one learns. Not from oneself, it is not learned from life, taught by life. Only from the other and by death. In any case from the other at the edge of life. At the internal border or the external border, it is a heterodidactics between life and death."

"It has no sense and cannot just unless it comes to terms with death. Mine as (well as) that of the other. Between life and death, then, this is indeed the place of a sententious injunction that always feigns to speak the just."

"Oh. Marx's love for Shakespeare! It is well known. Chris Hani shared the same passion. I have just learned this and I like the idea. Even though Marx more often quotes Timon of Athens, the Manifesto seems to evoke or convoke, right from the start, the first coming of the silent ghost, the apparition of the spirit that does not answer, on those ramparts of Elsinore which is then the old Europe."

"No text in the tradition seems as lucid concerning the way in which the political is becoming worldwide. concerning the irreducibility of the technical and the media in the current of the most thinking thought-and this goes beyond the railroad and the newspapers of the time whose powers were analyzed in such an incomparable way in the Manifesto. And few texts have shed so much light on law. international law. and nationalism."

"Nevertheless, among all the temptations I will have to resist today. There would be the temptation of memory: to recount what was for me, and for those of my generation who shared it during a whole lifetime. The experience of Marxism. The quasi-paternal figure of Marx, the way it fought in us with other filiations, the reading of texts and the interpretation of a world in which the Marxist inheritance was-and still remains, and so it will remain-absolutely and thoroughly determinate. One need not be a Marxist or a communist in order to accept this obvious fact. We all live in a world, some would say a culture, that still bears, at an incalculable depth, the mark of this inheritance, whether in a directly visible fashion or not."

"How can one be late to the end of history? A question for today. It is serious because it obliges one to reflect again, as we have been doing since Hegel, on what happens and deserves the name of event, after history; it obliges one to wonder if the end of history is but the end of a certain concept of history."

"No differeance without alterity, no alterity without singularity, no singularity without here-now."

"In order to try to remove what we are going to say from what risks happening, if we judge by the many signs, to Marx's work today, which is to say also to his injunction. What risks happening is that one will try to play Marx off against Marxism so as to neutralize, or at any rate muffle the political imperative in the untroubled exegesis of a classified work. One can sense a coming fashion or stylishness in this regard in the culture and more precisely in the university. And what is there to worry about here? Why fear what may also become a cushioning operation? This recent stereotype would be destined, whether one wishes it or not, to depoliticize profoundly the Marxist reference, to do its best, by putting on a tolerant face, to neutralize a potential force, first of all by enervating a corpus, by silencing in it the revolt [the return is acceptable provided that the revolt, which initially inspired uprising, indignation, insurrection, revolutionary momentum, does not come back]. People would be ready to accept the return of Marx or the return to Marx, on the condition that a silence is maintained about Marx's injunction not just to decipher but to act and to make the deciphering [the interpretation] into a transformation that "changes the world. In the name of an old concept of reading, such an ongoing neutralization would attempt to conjure away a danger: now that Marx is dead, and especially now that Marxism seems to be in rapid decomposition, some people seem to say, we are going to be able to concern ourselves with Marx without being bothered-by the Marxists and, why not, by Marx himself, that is, by a ghost that goes on speaking. We'll treat him calmly, objectively, without bias: according to the academic rules, in the University, in the library, in colloquia! We'll do it systematically, by respecting the norms of hermeneutical, philological, philosophical exegesis. If one listens closely, one already hears whispered: "Marx, you see, was despite everything a philosopher like any other; what is more [and one can say this now that so many Marxists have fallen silent], he was a great-philosopher who deserves to figure on the list of those works we assign for study and from which he has been banned for too long.29 He doesn't belong to the communists, to the Marxists, to the parties-, he ought to figure within our great canon of Western political philosophy. Return to Marx, let's finally read him as a great philosopher." We have heard this and we will hear it again."

"The time is out of joint. The world is going badly. It is worn but its wear no longer counts. Old age or youth-one no longer counts in that way. The world has more than one age. We lack the measure of the measure. We no longer realize the wear, we no longer take account of it as of a single age in the progress of history. Neither maturation, nor crisis, nor even agony. Something else. What is happening is happening to age itself, it strikes a blow at the teleological order of history. What is coming, in which the untimely appears, is happening to time but it does not happen in time. Contretemps. The time is out of joint. Theatrical speech, Hamlet's speech before the theater of the world, of history, and of politics. The age is off its hinges. Everything, beginning with time, seems out of kilter, unjust, dis-adjusted. The world is going very badly, it wears as it grows, as the Painter also says at the beginning of Timon of Athens (which is Marx's play, is it not). For, this time, it is a painter's speech, as if he were speaking of a spectacle or before a tableau: "How goes the world?-It wears, sir, as it grows."

"If ,­ there is a tendency in all Western democracies no longer to respect the professional politician or even the party member as such, it is no longer only because of some personal insufficiency, some fault, or some incompetence, or because of some scandal that can now be more widely known, amplified, and in fact often produced, if not premeditated by the power of the media. Rather, it is because politicians become more and more, or even solely characters in the media's representation at the very moment when the transformation of the public space, precisely by the media, causes them to lose the essential part of the power and even of the competence they were granted before by the structures of parliamentary representation, by the party apparatuses that were linked to it, and so forth. However competent they may personally be, professional politicians who conform to the old model tend today to become structurally incompetent. The same media power accuses, produces, and amplifies at the same time this incompetence of traditional politicians: on the one hand, it takes aways from them the legitimate power they held in the former political space (party, parliament, and so forth), but, on the other hand, it obliges them to become mere silhouettes, if not marionettes, on the stage of televisual rhetoric. They were thought to be actors of politics, they now often risk, as everyone knows, being no more than TV actors."

"No one can deny the suffering, fear, or panic, the terror or fright that can seize certain animals and that we humans can witness. … No doubt either, then, of there being within us the possibility of giving vent to a surge of compassion, even if it is then misunderstood, repressed, or denied, held at bay. … The two centuries I have been referring to somewhat casually in order to situate the present in terms of this tradition have been those of an unequal struggle, a war (whose inequality could one day be reversed) being waged between, on the one hand, those who violate not only animal life but even and also this sentiment of compassion, and, on the other hand, those who appeal for an irrefutable testimony to this pity. War is waged over the matter of pity. This war is probably ageless but, and here is my hypothesis, it is passing through a critical phase. We are passing through that phase, and it passes through us. To think the war we find ourselves waging is not only a duty, a responsibility, an obligation, it is also a necessity, a constraint that, like it or not, directly or indirectly, no one can escape. Henceforth more than ever. And I say “to think” this war, because I believe it concerns what we call “thinking.” The animal looks at us, and we are naked before it. Thinking perhaps begins there."

"Confined within this catch-all concept, within this vast encampment of the animal, in this general singular, within the strict enclosure of this definite article (“the Animal” and not “animals”), as in a virgin forest, a zoo, a hunting or fishing ground, a paddock or an abattoir, a space of domestication, are all the living things that man does not recognize as his fellows, his neighbors, or his brothers."

"There is no Animal in the general singular, separated from man by a single, indivisible limit. We have to envisage the existence of “living creatures,” whose plurality cannot be assembled within the single figure of an animality that is simply opposed to humanity. … The confusion of all nonhuman living creatures within the general and common category of the animal is not simply a sin against rigorous thinking, vigilance, lucidity, or empirical authority, it is also a crime. Not a crime against animality, precisely, but a crime of the first order against the animals, against animals."

"Derrida’s work emerged from the tradition of Husserl and Heidegger, and although it has proved catching in some circles, it is not easily assimilated by people used to normal expressions of thought."

"Contrary to the claims of Derrida’s more careless critics, the passion of deconstruction is deeply political, for deconstruction is a relentless, if sometimes indirect, discourse on democracy, on a democracy to come. Derrida’s democracy is a radically pluralistic polity that resists the terror of an organic, ethnic, spiritual unity, of the natural, native bonds of the nation (natus, natio), which grind to dust everything that is not a kin of the ruling kind and genus (Geschlecht). He dreams of a nation without nationalist or nativist closure, of a community without identity, of a non-identical community that cannot say I or we, for, after all, the very idea of a community is to fortify (munis, muneris) ourselves in common against the other. His work is driven by a sense of the consummate danger of an identitarian community, of the spirit of the “we” of “Christian Europe,” or of a “Christian politics,” lethal compounds that spell death of Arabs and Jews, for Africans and Asians, for anything other. The heaving and sighing of this Christian European spirit is a lethal air for Jews and Arabs, for all les juifs [Jews as archetypal outcasts], even if they go back to father Abraham, a way of gassing them according to both the letter and the spirit."

"In one of his last meetings with Jacques Derrida, the French-Jewish philosopher, Emmanuel Levinas 1906-1995),[sic] is said to have asked Derrida to confess that he was in fact a modern day representative of the Lurianic Kabbalah."

"Derrida’s special significance lies not in the fact that he was subversive, but in the fact that he was an outright intellectual fraud -- and that he managed to dupe a startling number of highly educated people into believing that he was onto something. […] whatever Derrida is affirming he is also simultaneously denying. From a logical perspective, the only way to read Derrida on his own terms is mentally to insert the phrase “or not” after every one of his statements."

"Derrida has been assuming all along that the linguistic processes described by Saussure, signification and the differencing of signs, act like forces. If so, then there is no reason for them to stop, and each sign evoked by difference will introduce a new set of differences. But there is no justification for making Saussure's signifiers and differences into forces, and indeed, there is no longer any justification for Saussure's signifiers and differences. Justification or no, language for Derrida lacks the stability that Saussure found. Saussure's neat pairings of signifier and signified came from a finite system of distinctive features. By contrast, Derrida's signifier and signified go on and on in endless differencing or differing or deferring (all terms involved in Derrida's own word, différance). And since our minds only work in signs, and nothing is ever fully present in signs, everything becomes flickering and unstable, both present and absent, present and future. It follows therefore that human beings are not the master of language, since the forces of language cannot be mastered. I try to mean, but my meaning is dispersed, divided, at odds with itself. Indeed, I myself am one of my meanings, as much a fiction, as little a stable entity as they. In Terry Eagleton's phrasing, "Because language is the very air I breathe, I can never have a pure, unblemished meaning or experience at all." Wow! With one masterful stroke, Derrida seems to have gotten rid of meaning, structures, categories, and mankind itself. Yet the whole argument rests on the idea of signification. As Eagleton sums the position up, "If the theory of signification . . . is at all valid, then there is something in writing itself which finally evades all systems and logics." But that's the trouble. It is not valid. Saussure's is finally a flat earth theory. If we consider only how the hearing and the understanding of a word feel to us, if we only introspect, his account has a certain commonsensical appeal. It seems right, just as the horizon seems to define a flat earth. A better linguistics, though, and a great deal of psychological evidence show that Saussure's theory leaves out a world of complexities. The text-active model leaves out all of human activity in interpreting language or the world. So does Derrida."

"Anyone who has heard [Derrida] lecture in French knows that he is more performance artist than logician. His flamboyant style--using free association, rhymes and near-rhymes, puns, and maddening digressions--is not just a vain pose (though it is surely that). It reflects what he calls a self-conscious "acommunicative strategy" for combating logocentrism."

"Oriental religions had proposed the idea of a supreme Being beyond the grasp of language. But Greek thinkers were so wont to identify the real and the conceivable with what can be said that they dared not state there is an unintelligible reality; therefore, they made it into a non-being, thus originating the ontology of absence whose latest versions are Heidegger’s Being (always placed beyond positive existence) and its semiotic child, Derridian difference or ‘trace,’ forever avoiding presence and identify. The usefulness of such comparisons show that, for all the novelty of his terminology, the thought structure of Derrida is a philosophical antique with a more theological than epistemological origin -- something that may remain concealed to those who broach deconstruction theory as thought it were just conceptually sharpened semiotics."

"[T]he tenor of Derridian philosophy shares with Heidegger’s a dangerous proclivity towards the bombastic translations of problems of being and knowledge into strident moral dilemmas. Like the cosmic drama of Being repressed by being in Heidegger, Derrida’s protests against phonocentrism sound more like lay sermonizing than genuine analytical argument. Those manichean dichotomies -- Being verses being, ‘writing’ verses phoné -- betray a religious pattern of thought that leaves Derrida -- for all his reticence regarding eschatology -- infinitely closer to the prophet Levinas than to the cool-headed practice of philosophy as analysis. Once removed from this original ‘theological’ and mystical framework, the Derridian ontology of absence makes for an irrationalist philosophy, as was the case with Heidegger. Hence the blatent non-sequiturs. […] Logical jumps are dictated by by the obsessional nature of dramatic philosophy, that is, where the glamour of a manichean grand-guignol (Presence the goodie versus absence the goodie) is substituted for analytics rigour."

"In most later essays by Derrida, oracular assertion by dint of jocular or half-jocular pun-juggling has come to replace argument almost completely."

"Saussure sets out to conceptualize a proper way of describing language, not the nature of language to reality. Consequently, he can hardly provide a linguistic pedigree to Derrida’s philosophizing about that relation."

"Deconstruction, in particular, is a fairly formulaic process that hardly merits the commotion that it has generated. However, like hack writers or television producers, academics will use a formula if it does the job and they are not held to any higher standard (though perhaps Derrida can legitimately claim some credit for originality in inventing the formula in the first place)."

"I don't like anything that sets itself up as an in-group or an elite, whether it is the Bloomsbury group or Derrida."

"[Derrida is] simply not worth studying for someone who has been studying [W. V. O.] Quine and [Hilary] Putnam and [Donald] Davidson."

"Those who hurled themselves after Derrida were not the most sophisticated but the most pretentious, and least creative members of my generation of academics. [...] Lacan, Derrida and Foucault are the perfect prophets for the weak, anxious academic personality, trapped in verbal formulas and perennially defeated by circumstances. They offer a self-exculpating cosmic explanation for the normal professorial state of resentment, alienation, dithering passivity and inaction."

"Jacques Derrida, the father of the pseudo-philosophy of "Deconstructionism", has been deconstructed into the next world. He had been conducting a terminal "narrative" with cancer. Well, at least that is the subjective unproven conclusion we have, since, after all, how do we really know that death and cancer exist? [...] Derrida was one of the fathers of this school of Deconstructionism. He was best known for his attack on "logocentrism," that is, on the cruel oppression by rational thinking. (What a great guru for the humanities departments at your university!) He even dismissed Stalin as a logocentrist, which explains I guess why those Gulags and Red Terror ruined what otherwise would be the great blessings of Marxism. In short, we should all seek salvation through resistance to logic. What a great excuse not to do your homework!"

"[John Searle is] right in saying that a lot of Derrida's arguments … are just awful."

"Derrida has a distressing penchant for saying things that are obviously false."

"On the face of it, this claim [i.e., Derrida's thesis that speech is privileged over writing] is bizarre. The distinction between speech and writing is simply not very important to Plato, Aristotle, Aquinas, Descartes, Kant, Spinoza, Leibniz, Hume, etc. And of these listed, the only one about whom Derrida offers any evidence for the privileging of the spoken is Plato, who, in Phaedrus, made a few remarks about the impossibility of subjecting written texts to interrogation. Plato points out, correctly, that you can ask questions of a speaking person in a way that you cannot of a written text. On Derrida's account, however, it is essential not only to Husserl, but to philosophy, and indeed to "the history of the world during an entire epoch," including the present, that speech should be mistakenly privileged over writing. If Derrida's claim were to be taken at its face value, I believe that a contrary argument could be given equal or even greater plausibility. From the medieval development of Aristotle's logic through Leibniz's Characteristica Universalis through Frege and Russell and up to the present development of symbolic logic, it could be argued that exactly the reverse is the case; that by emphasizing logic and rationality, philosophers have tended to emphasize written language as the more perspicuous vehicle of logical relations. Indeed, as far as the present era in philosophy is concerned, it wasn't until the 1950s that serious claims were made on behalf of the ordinary spoken vernacular languages, against the written ideal symbolic languages of mathematical logic. When Derrida makes sweeping claims about "the history of the world during an entire epoch," the effect is not so much apocalyptic as simply misinformed."

"[W]e can now give a general assessment of the deconstruction of the distinction between speech and writing. 1. Derrida's eccentric reading of the history of Western philosophy, a reading according to which philosophers are supposed to be roundly condemning writing, while privileging spoken language, is not grounded on an actual reading of the texts of the leading figures in the philosophical tradition. Derrida only discusses three major figures in any detail: Plato, Rousseau, and Husserl. Rather it seems motivated by his conviction that everything in logocentrism hinges on this issue. If he can treat the features of a suitably redefined notion of writing as definitive of the issues that philosophy has been concerned with —- as definitive of truth, reality, etc.-— then he thinks he can deconstruct these notions. 2. The proof that speech is really writing, that writing is prior to speech, is based on a redefinition. By such methods one can prove anything. One can prove that the rich are really poor, the true is really false, etc. The only interest that such an effort might have is in the reasons given for the redefinition. 3. Derrida's redefinition of writing to "reform" the "vulgar concept" is not based on any actual empirical study of the similarities and differences of the two forms. Nothing of the sort. He makes nothing of the fact that speech is spoken and writing is written, for example, or of the fact that, in consequence, written texts tend to persist throughout time in a way that is not characteristic of spoken utterances. Rather, the redefinition is based on a misrepresentation of the way the system of differences functions, and the misrepresentation is not innocent.' It is designed to enable the apparatus of writing, so characterized, to be applied quite generally—to experience, to reality, etc. Michel Foucault once characterized Derrida's prose style to me as "obscurantisme terroriste." The text is written so obscurely that you can't figure out exactly what the thesis is (hence "obscurantisme") and then when one criticizes it, the author says, "Vous m'avez mal compris; vous êtes idiot" [roughly, "You misunderstood me; you are an idiot"] (hence "terroriste")."

"Many French philosophers see in M. Derrida only cause for silent embarrassment, his antics having contributed significantly to the widespread impression that contemporary French philosophy is little more than an object of ridicule. M. Derrida's voluminous writings in our view stretch the normal forms of academic scholarship beyond recognition. Above all -- as every reader can very easily establish for himself (and for this purpose any page will do) -- his works employ a written style that defies comprehension."

"The real is not only what can be reproduced, but that which is already reproduced, the hyper-real."

"The Marxist critique is only a critique of capital, a critique coming from the heart of the middle and classes, for which Marxism has served for a century as a latent ideology…. The Marxist seeks a good use of economy. Marxism is therefore only a limited petit bourgeois critique, one more step in the banalization of life toward the "good use" of the social!"

"Driving is a spectacular form of amnesia. Everything is to be discovered, everything to be obliterated. Admittedly, there is the primal shock of the deserts and the dazzle of California, but when this is gone, the secondary brilliance of the journey begins, that of the excessive, pitiless distance, the infinity of anonymous faces and distances, or of certain miraculous geological formations, which ultimately testify to no human will, while keeping intact an image of upheaval. This form of travel admits of no exceptions: when it runs up against a known face, a familiar landscape, or some decipherable message, the spell is broken: the amnesic, ascetic, asymptotic charm of disappearance succumbs to affect and worldly semiology."

"Yet there is a certain solitude like no other - that of the man preparing his meal in public on a wall, or on the hood of his car, or along a fence, alone. You see that all the time here. It is the saddest sight in the world. Sadder than destitution, sadder than the beggar is the man who eats alone in public. Nothing more contradicts the laws of man or beast, for animals always do each other the honour of sharing or disputing each other’s food. He who eats alone is dead (but not he who drinks alone. Why is this?)."

"What you have to do is enter the fiction of America, enter America as fiction. It is, indeed, on this fictive basis that it dominates the world."

"There are cultures that can only picture their origins and not their ends. Some are obsessed by both. Two other positions are possible: only picturing one's end - our own culture; picturing neither beginning nor end - the coming culture."

"Boredom is like a pitiless zooming in on the epidermis of time. Every instant is dilated and magnified like the pores of the face."

"A series of accidents creates a positively lighthearted state."

"There is no aphrodisiac like innocence."

"One day, we shall stand up and our backsides will remain attached to our seats."

"Dying is nothing. You have to know how to disappear. Dying comes down to a biological chance and that is of no consequence. Disappearing is of a far higher order of necessity. You must not leave it to biology to decide when you will disappear. To disappear is to pass into an enigmatic state which is neither life nor death. Some animals know how to do this, as do savages, who withdraw while still alive, from the sight of their own people."

":Two bodies side by side, which are not asleep and know it: a strange kind of communication sets in between them, formed of respect for simulated sleep, and yet it needs to betray itself by some furtive sign — a breathing pattern which is not that of real sleep or movements which are not those of a dreaming body, Neither, however, wants to break the spell. It is a conspiracy in the dark, an emotional conspiracy filled with delicious tension."

":There has been much discussion of the uninterpretable answer to the question: 'are you lying?' But ask someone next to you, very softly so as not to wake him: 'are you asleep?' If he replies that he is, then that makes him a liar. But he can reply by pretending to be asleep, which is not actually lying, but pretend-ing to lie. There is a big difference, since this is a lovers' game. The question itself is a lovers' game because it assumes the partner is not asleep while making every effort not to wake him. Besides, these are the same questions: do you love me? are you lying to me? are you asleep? And the reply — yes, I love you, yes, I'm lying, yes, I'm asleep — is equally paradoxical. But it is not untruthful. It simply comes from another world which is not the truth of the first. 'Yes, I'm asleep. Yes, I'm lying. Yes, I love you': all these answers reflect a marvellous somnambulism and, all in all, a very clear grasp of the relations we establish with reality when we are sleeping, lying or in love."

"Here begins my delirious self-criticism (all self-criticism is delirious, the worst form of the critical spirit being that which claims to be directed against itself). Nonetheless, I accuse myself of:"

"The need to speak, even if one has nothing to say, becomes more pressing when one has nothing to say, just as the will to live becomes more urgent when life has lost its meaning. (p. 30)"

"Picturing others and everything which brings you closer to them is futile from the instant that ‘communication’ can make their presence immediate. (p. 42)"

"The close-up of a face is as obscene as a sexual organ seen from up close. It is a sexual organ. The promiscuity of the detail, the zoom-in, takes on a sexual value. (p. 43)"

"Challenge, and not desire, lies at the heart of seduction. (p. 57)"

"Seduction is the world’s elementary dynamic… All this has changed significantly for us, at least in appearance. For what has happened to good and evil? Seduction hurls them against one another, and unites them beyond meaning, in a paroxysm [sudden outbreak of emotion] of intensity and charm. (p. 59)"

"Distinctive signs, full signs, never seduce us. (p. 59)"

"THERE IS NEVER ANYTHING TO PRO-DUCE. In spite of all its materialist efforts, production remains a utopia. We can wear ourselves out in materializing things, in rendering them visible, but we will never cancel the secret. (p. 65)"

"And so one can imagine that in amorous seduction the other is the locus of your secret — the other unknowingly holds that which you will never have the chance to know. (p. 65)"

"Take provocation, for instance, which is the opposite and the caricature of seduction. It says: "I know that you want to be seduced, and I will seduce you." Nothing could be worse than betraying this secret rule. Nothing could be less seductive than a provocative smile or inciteful behaviour, since both presuppose that one cannot be seduced naturally and that one needs to be blackmailed into it, or through a declaration of intent: "Let me seduce you" (p. 67)"

"The discourse of truth is quite simply impossible. It eludes itself. Everything eludes itself, everything scoffs at its own truth, seduction renders everything elusive. The fury to unveil the truth, to get at the naked truth, the one which haunts all discourses of interpretation, the obscene rage to uncover the secret, is proportionate to the impossibility of ever achieving this. …But this rage, this fury, only bears witness to the eternity of seduction and to the impossibility of mastering it. (p. 73)"

"The simulacrum is never what hides the truth—it is truth that hides the fact that there is none. The simulacrum is true. — Ecclesiastes"

"Simulation is no longer that of a territory, a referential being or substance. It is a generation by models of a real without origin or reality: a hyperreal."

"It is the real, and not the map, whose vestiges persist here and there in the deserts that are no longer those of the Empire, but ours: The desert of the real itself."

"For it is with the same imperialism that present-day simulators try to make the real, all of the real, coincide with their simulation models."

"To dissimulate is to pretend not to have what one has. To simulate is to feign to have what one doesn't have. One implies a presence, the other an absence. But it is more complicated than that because simulating is not pretending: "Whoever fakes an illness can simply stay in bed and make everyone believe he is ill. Whoever simulates an illness produces in himself some of the symptoms" (Littré). Therefore, pretending, or dissimulating, leaves the principle of reality intact: the difference is always clear, it is simply masked, whereas simulation threatens the difference between the "true" and the "false," the "real" and the "imaginary.""

""If he is this good at acting crazy, it's because he is." Nor is military psychology mistaken in this regard: in this sense, all crazy people simulate, and this lack of distinction is the worst kind of subversion. It is against this lack of distinction that classical reason armed itself in all its categories. But it is what today again outflanks them, submerging the principle of truth."

"The Jesuits founded their politics on the virtual disappearance of God and on the worldly and spectacular manipulation of consciences—the evanescence of God in the epiphany of power—the end of transcendence, which now only serves as an alibi for a strategy altogether free of influences and signs. Behind the baroqueness of images hides the éminence grise of politics."

"Such would be the successive phases of the image: it is the reflection of a profound reality; it masks and denatures a profound reality; it masks the absence of a profound reality; it has no relation to any reality whatsoever: it is its own pure simulacrum. In the first case, the image is a good appearance—representation is of the sacramental order. In the second, it is an evil appearance—it is of the order of maleficence. In the third, it plays at being an appearance—it is of the order of sorcery. In the fourth, it is no longer of the order of appearances, but of simulation."

"When the real is no longer what it was, nostalgia assumes its full meaning."

"Our entire linear and accumulative culture collapses if we cannot stockpile the past in plain view."

"Disneyland exists in order to hide that it is the "real" country, all of "real" America that is Disneyland (a bit like prisons are there to hide that it is the social in its entirety, in its banal omnipresence, that is carceral). Disneyland is presented as imaginary in order to make us believe that the rest is real."

"This world wants to be childish in order to make us believe that the adults are elsewhere, in the "real" world, and to conceal the fact that true childishness is everywhere—that it is that of the adults themselves who come here to act the child in order to foster illusions as to their real childishness."

"People no longer look at each other, but there are institutes for that. They no longer touch each other, but there is contactotherapy. They no longer walk, but they go jogging, etc. Everywhere one recycles lost faculties, or lost bodies, or lost sociality, or the lost taste for food."

"Watergate was thus nothing but a lure held out by the system to catch its adversaries—a simulation of scandal for regenerative ends."

"We are in a logic of simulation, which no longer has anything to do with a logic of facts and an order of reason. Simulation is characterized by a precession of the model, of all the models based on the merest fact—the models come first, their circulation, orbital like that of the bomb, constitutes the genuine magnetic field of the event. The facts no longer have a specific trajectory, they are born at the intersection of models, a single fact can be engendered by all the models at once."

"The great event of this period, the great trauma, is this decline of strong referentials, these death pangs of the real and of the rational that open onto an age of simulation. Whereas so many generations, and particularly the last, lived in the march of history, in the euphoric or catastrophic expectation of a revolution—today one has the impression that history has retreated, leaving behind it an indifferent nebula, traversed by currents, but emptied of references. It is into this void that the phantasms of a past history recede, the panoply of events, ideologies, retro fashions—no longer so much because people believe in them or still place some hope in them, but simply to resurrect the period when at least there was history, at least there was violence (albeit fascist), when at least life and death were at stake."

"Photography and cinema contributed in large part to the secularization of history, to fixing it in its visible, "objective" form at the expense of the myths that once traversed it. Today cinema can place all its talent, all its technology in the service of reanimating what it itself contributed to liquidating. It only resurrects ghosts, and it itself is lost therein."

"Fascism itself, the mystery of its appearance and of its collective energy, with which no interpretation has been able to come to grips (neither the Marxist one of political manipulation by dominant classes, nor the Reichian one of the sexual repression of the masses, nor the Deleuzian one of despotic paranoia), can already be interpreted as the "irrational" excess of mythic and political referentials, the mad intensification of collective value (blood, race, people, etc.), the reinjection of death, of a "political aesthetic of death" at a time when the process of the disenchantment of value and of collective values, of the rational secularization and unidimensionalization of all life, of the operationalization of all social and individual life already makes itself strongly felt in the West. Yet again, everything seems to escape this catastrophe of value, this neutralization and pacification of life. Fascism is a resistance to this, even if it is a profound, irrational, demented resistance, it would not have tapped into this massive energy if it hadn't been a resistance to something much worse. Fascism's cruelty, its terror is on the level of this other terror that is the confusion of the real and the rational, which deepened in the West, and it is a response to that."

"Forgetting extermination is part of extermination, because it is also the extermination of memory, of history, of the social, etc. This forgetting is as essential as the event in any case unlocatable by us, inaccessible to us in its truth. This forgetting is still too dangerous, it must be effaced by an artificial memory (today, everywhere, it is artificial memories that effect the memory of man, that efface man in his own memory). This artificial memory will be the restaging of extermination—but late, much too late for it to be able to make real waves and profoundly disturb something, and especially, especially through medium that is itself cold, radiating forgetfulness, deterrence, and extermination in a still more systematic way, if that is possible, than the camps themselves."

"If every strategy today is that of mental terror and of deterrence tied to the suspension and the eternal simulation of catastrophe, then the only means of mitigating this scenario would be to make the catastrophe arrive, to produce or to reproduce a real catastrophe. To which Nature is at times given: in its inspired moments, it is God who through his cataclysms unknots the equilibrium of terror in which humans are imprisoned. Closer to us, this is what terrorism is occupied with as well: making real, palpable violence surface in opposition to the invisible violence of security. Besides, therein lies terrorism's ambiguity."

"The very ideology of "cultural production" is antithetical to all culture, as is that of visibility and of the polyvalent space: culture is a site of the secret, of seduction, of initiation, of a restrained and highly ritualized symbolic exchange."

"We live in a world where there is more and more information, and less and less meaning."

"[In cloning,] the Father and the Mother have disappeared, not in the service of an aleatory liberty of the subject, but in the service of a matrix called code."

"This is how one puts an end to totality. If all information can be found in each of its parts, the whole loses its meaning. It is also the end of the body, of this singularity called body, whose secret is precisely that it cannot be segmented into additional cells, that it is an indivisible configuration, to which its sexuation is witness (paradox: cloning will fabricate sexed beings in perpetuity, since they are similar to their model, whereas thereby sex becomes useless—but precisely sex is not a function, it is what makes a body a body, it is what exceeds all the parts, all the diverse functions of this body). Sex (or death: in this sense it is the same thing) is what exceeds all information that can be collected on a body. Well, where is all this information collected? In the genetic formula. This is why it must necessarily want to forge a path of autonomous reproduction, independent of sexuality and of death."

"It is the fantasy of seizing reality live that continues—ever since Narcissus bent over his spring. Surprising the real in order to immobilize it, suspending the real in the expiration of its double. You bend over the hologram like God over his creature: only God has this power of passing through walls, through people, and finding Himself immaterially in the beyond. We dream of passing through ourselves and of finding ourselves in the beyond: the day when your holographic double will be there in space, eventually moving and talking, you will have realized this miracle. Of course, it will no longer be a dream, so its charm will be lost."

"Meaning, truth, the real cannot appear except locally, in a restricted horizon, they are partial objects, partial effects of the mirror and of equivalence. All doubling, all generalization, all passage to the limit, all holographic extension (the fancy of exhaustively taking account of this universe) makes them surface in their mockery. Viewed at this angle, even the exact sciences come dangerously close to pataphysics. Because they depend in some way on the hologram and on the objectivist whim of the deconstruction and exact reconstruction of the world (in its smallest terms) founded on a tenacious and naive faith in a pact of the similitude of things to themselves. The real, the real object is supposed to be equal to itself, it is supposed to resemble itself like a face in a mirror—and this virtual similitude is in effect the only definition of the real—and any attempt, including the holographic one, that rests on it, will inevitably miss its object, because it does not take its shadow into account (precisely the reason why it does not resemble itself)—this hidden face where the object crumbles, its secret. The holographic attempt literally jumps over its shadow, and plunges into transparency, to lose itself there."

"One has never said better how much "humanism", "normality", "quality of life" were nothing but the vicissitudes of profitability."

"Never would the humanities or psychoanalysis have existed if it had been miraculously possible to reduce man to his "rational" behaviors."

"Once animals had a more sacred, more divine character than men. There is not even a reign of the "human" in primitive societies, and for a long time the animal order has been the order of reference. Only the animal is worth being sacrificed, as a god, the sacrifice of man only comes afterward, according to a degraded order. Men qualify only by their affiliation to the animal: the Bororos "are" macaws."

"Whatever it may be, animals have always had, until our era, a divine or sacrificial nobility that all mythologies recount. Even murder by hunting is still a symbolic relation, as opposed to an experimental dissection. Even domestication is still a symbolic relation, as opposed to industrial breeding. One only has to look at the status of animals in peasant society. And the status of domestication, which presupposes land, a clan, a system of parentage of which the animals are a part, must not be confused with the status of the domestic pet—the only type of animals that are left to us outside reserves and breeding stations—dogs, cats, birds, hamsters, all packed together in the affection of their master. The trajectory animals have followed, from divine sacrifice to dog cemeteries with atmospheric music, from sacred defiance to ecological sentimentality, speaks loudly enough of the vulgarization of the status of man himself."

"Those who used to sacrifice animals did not take them for beasts. And even the Middle Ages, which condemned and punished them in due form, was in this way much closer to them than we are, we who are filled with horror at this practice. They held them to be guilty: which was a way of honoring them. We take them for nothing, and it is on this basis that we are "human" with them. We no longer sacrifice them, we no longer punish them, and we are proud of it, but it is simply that we have domesticated them, worse: that we have made of them a racially inferior world, no longer even worthy of our justice, but only of our affection and social charity, no longer worthy of punishment and of death, but only of experimentation and extermination like meat from the butchery."

"The "hard law of value," the "law set in stone"—when it abandons us, what sadness, what panic! This is why there are still good days left to fascist and authoritarian methods, because they revive something of the violence necessary to life—whether suffered or inflicted. The violence of ritual, the violence of work, the violence of knowledge, the violence of blood, the violence of power and of the political is good! It is clear, luminous, the relations of force, contradictions, exploitation, repression! This is lacking today, and the need for it makes itself felt."

"The apocalypse is finished, today it is the precession of the neutral, of forms of the neutral and of indifference. I will leave it to be considered whether there can be a romanticism, an aesthetic of the neutral therein. I don't think so—all that remains, is the fascination for desertlike and indifferent forms, for the very operation of the system that annihilates us. Now, fascination (in contrast to seduction, which was attached to appearances, and to dialectical reason, which was attached to meaning) is a nihilistic passion par excellence, it is the passion proper to the mode of disappearance. We are fascinated by all forms of disappearance, of our disappearance. Melancholic and fascinated, such is our general situation in an era of involuntary transparency. I am a nihilist. I observe, I accept, I assume the immense process of the destruction of appearances (and of the seduction of appearances) in the service of meaning (representation, history, criticism, etc.) that is the fundamental fact of the nineteenth century."

"For nothing can be greater than seduction itself, not even the order that destroys it."

"The end of history is, alas, also the end of the dustbins of history. There are no longer any dustbins for disposing of old ideologies, old regimes, old values. Where are we going to throw Marxism, which actually invented the dustbins of history? (Yet there is some justice here since the very people who invented them have fallen in.) Conclusion: if there are no more dustbins of history, this is because History itself has become a dustbin. It has become its own dustbin, just as the planet itself is becoming its own dustbin."

"Nothing is wholly obvious without becoming enigmatic. Reality itself is too obvious to be true."

"We will never know if an advertisement or opinion poll has had a real influence on individual or collective wills, but we will never know either what would have happened if there had been no opinion poll or advertisement."

"One may dream of a culture where everyone bursts into laughter when someone says: this is true, this is real."

"If the thought enunciates an object as a truth, it is only as a challenge to this object's own self-fulfillment."

"Not only does reality resist those who still criticize it, but it also abandons those who defend it. Maybe it is a way for reality to get its revenge from those who claim to believe in it for the sole purpose of eventually transforming it: sending back its supporters to their own desires."

"The simulacrum now hides, not the truth, but the fact that there is none, that is to say, the continuation of Nothingness."

"Today's terrorism is not the product of a traditional history of anarchism, nihilism, or fanaticism. It is instead the contemporary partner of globalization."

"Particularly in the case of all professional of press-images which testify of the real events. In making reality, even the most violent, emerge to the visible, it makes the real substance disappear. It is like the Myth of Eurydice : when Orpheus turns around to look at her, she vanishes and returns to hell. That is why, the more exponential the marketing of images is growing the more fantastically grows the indifference towards the real world. Finally, the real world becomes a useless function, a collection of phantom shapes and ghost events. We are not far from the silhouettes on the walls of the cave of Plato."

"This realistic image, however, does not catch at all what really is, but what should not be - death and misery - what should not exist, from our moral and humanistic point of view. And at the same time making an aesthetic and commercial, perfectly immoral use and abuse of this misery. Images that actually testify, behind their pretended "objectivity", of a deep denial of the real, and of an equal denial of the image - assigned to present what does not even want to be represented, assigned to the rape of the real by burglary."

"The Violence of the Image European Graduate School."

"The world is not dialectical -- it is sworn to extremes, not to equilibrium, sworn to radical antagonism, not to reconciliation or synthesis. This is also the principle of evil."

"To challenge and to cope with this paradoxical state of things, we need a paradoxical way of thinking; since the world drifts into delirium, we must adopt a delirious point of view. We must no longer assume any principle of truth, of causality, or any discursive norm. Instead, we must grant both the poetic singularity of events and the radical uncertainty of events. It is not easy. We usually think that holding to the protocols of experimentation and verification is the most difficult thing. But in fact the most difficult thing is to renounce the truth and the possibility of verification, to remain as long as possible on the enigmatic, ambivalent, and reversible side of thought."

"There are only a few images that are not forced to provide meaning, or have to go through the filter of a specific idea."

"So-called "realist" photography does not capture the "what is." Instead, it is preoccupied with what should not be, like the reality of suffering for example."

"It is perhaps not a surprise that photography developed as a technological medium in the industrial age, when reality started to disappear. It is even perhaps the disappearance of reality that triggered this technical form. Reality found a way to mutate into an image."

"Myth does not set out to give lessons in natural science any more than in morals or sociology."

"Myth therefore seems to choose history, rather than be chosen by it."

"How Long Is the Coast of Britain?"

"Being a language, mathematics may be used not only to inform but also, among other things, to seduce."

"A fractal is a mathematical set or concrete object that is irregular or fragmented at all scales..."

"I claim that many patterns of Nature are so irregular and fragmented, that, compared with Euclid — a term used in this work to denote all of standard geometry — Nature exhibits not simply a higher degree but an altogether different level of complexity … The existence of these patterns challenges us to study these forms that Euclid leaves aside as being "formless," to investigate the morphology of the "amorphous.""

"Science would be ruined if (like sports) it were to put competition above everything else, and if it were to clarify the rules of competition by withdrawing entirely into narrowly defined specialties. The rare scholars who are nomads by choice are essential to the intellectual welfare of the subtle disciplines"

"I conceived, developed and applied in many areas a new geometry of nature, which finds order in chaotic shapes and processes. It grew without a name until 1975, when I coined a new word to denote it, fractal geometry, from the Latin word for irregular and broken up, fractus. Today you might say that, until fractal geometry became organized, my life had followed a fractal orbit."

"For most of my life, one of the persons most baffled by my own work was myself."

"Engineering is too important to wait for science."

"If you have a hammer, use it everywhere you can, but I do not claim that everything is fractal."

"Clouds are not spheres, mountains are not cones, coastlines are not circles, and bark is not smooth, nor does lightning travel in a straight line."

"A fractal is by definition a set for which the Hausdorff-Besicovitch dimension strictly exceeds the topological dimension."

"Fractal geometry is not just a chapter of mathematics, but one that helps Everyman to see the same world differently."

"Many creative minds overrate their most baroque works, and underrate the simple ones."

"I always felt that science as the preserve of people from Oxbridge or Ivy League universities — and not for the common mortal — was a very bad idea."

"There is nothing more to this than a simple iterative formula. It is so simple that most children can program their home computers to produce the Mandelbrot set. … Its astounding complication was completely out of proportion with what I was expecting. Here is the curious thing: the first night I saw the set, it was just wild. The second night, I became used to it. After a few nights, I became familiar with it. It was as if somehow I had seen it before. Of course I hadn't. No one had seen it. No one had described it. The fact that a certain aspect of its mathematical nature remains mysterious, despite hundreds of brilliant people working on it, is the icing on the cake to me."

"There is no single rule that governs the use of geometry. I don't think that one exists."

"The Mandelbrot set is the modern development of a theory developed independently in 1918 by Gaston Julia and Pierre Fatou. Julia wrote an enormous book — several hundred pages long — and was very hostile to his rival Fatou. That killed the subject for 60 years because nobody had a clue how to go beyond them. My uncle didn't know either, but he said it was the most beautiful problem imaginable and that it was a shame to neglect it. He insisted that it was important to learn Julia's work and he pushed me hard to understand how equations behave when you iterate them rather than solve them. At first, I couldn't find anything to say. But later, I decided a computer could take over where Julia had stopped 60 years previously."

"My life seemed to be a series of events and accidents. Yet when I look back I see a pattern."

"What motivates me now are ideas I developed 10, 20 or 30 years ago, and the feeling that these ideas may be lost if I don't push them a little bit further."

"The most important thing I have done is to combine something esoteric with a practical issue that affects many people. In this spirit, the stock market is one of the most attractive things imaginable. Stock-market data is abundant so I can check everything. Financial markets are very influential and I want to be part of this field now that it is maturing."

"There is a problem that is specific to financial markets. In most fields of research, when someone makes an important finding, they publish it. In the case of prices, they set up a firm and sell advice about their discovery. If they can make money from it, they will. So the research into market dynamics is a closed field."

"In a different era, I would have called myself a natural philosopher. All my life, I have enjoyed the reputation of being someone who disrupted prevailing ideas. Now that I'm in my 80th year, I can play on my age and provoke people even more."

"My work is more varied than at any other point in my life. I am still carrying out research in pure mathematics. And I am working on an idea that I had several years ago on negative dimensions. … Negative dimensions are a way of measuring how empty something is. In mathematics, only one set is called empty. It contains nothing whatsoever. But I argued that some sets are emptier than others in a certain useful way. It is an idea that almost everyone greets with great suspicion, thinking I've gone soft in the brain in my old age. Then I explain it and people realise it is obvious. Now I'm developing the idea fully with a colleague. I have high hopes that once we write it down properly and give a few lectures about it at suitable places that negative dimensions will become standard in mathematics."

"The Mandelbrot set covers a small space yet carries a large number of different implications. Is it a fitting epitaph? Absolutely."

"There is a saying that every nice piece of work needs the right person in the right place at the right time. For much of my life, however, there was no place where the things I wanted to investigate were of interest to anyone. So I spent much of my life as an outsider, moving from field to field, and back again, according to circumstances. Now that I near 80, write my memoirs, and look back, I realize with wistful pleasure that on many occasions I was 10, 20, 40, even 50 years "ahead of my time."

"My ambition was not to create a new field, but I would have welcomed a permanent group of people having interests close to mine and therefore breaking the disastrous tendency towards increasingly well-defined fields. Unfortunately, I failed on this essential point, very badly. Order doesn't come by itself."

"My efforts over the years had been successful to the extent, to take an example, that fractals made many mathematicians learn a lot about physics, biology, and economics. Unfortunately, most were beginning to feel they had learned enough to last for the rest of their lives. They remained mathematicians, had been changed by considering the new problems I raised, but largely went their own way."

"For many years I had been hearing the comment that fractals make beautiful pictures, but are pretty useless. I was irritated because important applications always take some time to be revealed. For fractals, it turned out that we didn't have to wait very long. In pure science, fads come and go. To influence basic big-budget industry takes longer, but hopefully also lasts longer."

"One of my conjectures was solved in six months, a second in five years, a third in ten. But the basic conjecture, despite heroic efforts rewarded by two Fields Medals, remains a conjecture, now called MLC: the Mandelbrot Set is locally connected. The notion that these conjectures might have been reached by pure thought — with no picture — is simply inconceivable."

"I always saw a close kinship between the needs of "pure" mathematics and a certain hero of Greek mythology, Antaeus. The son of Earth, he had to touch the ground every so often in order to reestablish contact with his Mother; otherwise his strength waned. To strangle him, Hercules simply held him off the ground. Back to mathematics. Separation from any down-to-earth input could safely be complete for long periods — but not forever. In particular, the mathematical study of Brownian motion deserved a fresh contact with reality."

"When you seek some unspecified and hidden property, you don't want extraneous complexity to interfere. In order to achieve homogeneity, I decided to make the motion end where it had started. The resulting motion biting its own tail created a distinctive new shape I call Brownian cluster. … Today, after the fact, the boundary of Brownian motion might be billed as a "natural" concept. But yesterday this concept had not occurred to anyone. And even if it had been reached by pure thought, how could anyone have proceeded to the dimension 4/3? To bring this topic to life it was necessary for the Antaeus of Mathematics to be compelled to touch his Mother Earth, if only for one fleeting moment."

"How could it be that the same technique applies to the Internet, the weather and the stock market? Why, without particularly trying, am I touching so many different aspects of many different things? A recent, important turn in my life occurred when I realized that something that I have long been stating in footnotes should be put on the marquee. I have engaged myself, without realizing it, in undertaking a theory of roughness. Think of color, pitch, heaviness, and hotness. Each is the topic of a branch of physics. Chemistry is filled with acids, sugars, and alcohols; all are concepts derived from sensory perceptions. Roughness is just as important as all those other raw sensations, but was not studied for its own sake. … I was not particularly precocious, but I'm particularly long-lived and continue to evolve even today. Above a multitude of specialized considerations, I see the bulk of my work as having been directed towards a single overarching goal: to develop a rigorous analysis for roughness. At long last, this theme has given powerful cohesion to my life … my fate has been that what I undertook was fully understood only after the fact, very late in my life."

"To appreciate the nature of fractals, recall Galileo's splendid manifesto that "Philosophy is written in the language of mathematics and its characters are triangles, circles and other geometric figures, without which one wanders about in a dark labyrinth." Observe that circles, ellipses, and parabolas are very smooth shapes and that a triangle has a small number of points of irregularity. Galileo was absolutely right to assert that in science those shapes are necessary. But they have turned out not to be sufficient, "merely" because most of the world is of infinitely great roughness and complexity. However, the infinite sea of complexity includes two islands: one of Euclidean simplicity, and also a second of relative simplicity in which roughness is present, but is the same at all scales."

"A cauliflower shows how an object can be made of many parts, each of which is like a whole, but smaller. Many plants are like that. A cloud is made of billows upon billows upon billows that look like clouds. As you come closer to a cloud you don't get something smooth but irregularities at a smaller scale."

"Smooth shapes are very rare in the wild but extremely important in the ivory tower and the factory, and besides were my love when I was a young man. Cauliflowers exemplify a second area of great simplicity, that of shapes which appear more or less the same as you look at them up close or from far away, as you zoom in and zoom out. Before my work, those shapes had no use, hence no word was needed to denote them. My work created such a need and I coined "fractals.""

"Do I claim that everything that is not smooth is fractal? That fractals suffice to solve every problem of science? Not in the least. What I'm asserting very strongly is that, when some real thing is found to be un-smooth, the next mathematical model to try is fractal or multi-fractal. A complicated phenomenon need not be fractal, but finding that a phenomenon is "not even fractal" is bad news, because so far nobody has invested anywhere near my effort in identifying and creating new techniques valid beyond fractals. Since roughness is everywhere, fractals — although they do not apply to everything — are present everywhere. And very often the same techniques apply in areas that, by every other account except geometric structure, are separate."

"When the weather changes and hurricanes hit, nobody believes that the laws of physics have changed. Similarly, I don't believe that when the stock market goes into terrible gyrations its rules have changed. It's the same stock market with the same mechanisms and the same people."

"A branch of physics that I was working in for many years has lately become much less active. Many problems have been solved and others are so difficult that nobody knows what to do about them. This means that I do much less physics today than 15 years ago. By contrast, fractal tools have plenty to do. There is a joke that your hammer will always find nails to hit. I find that perfectly acceptable. The hammer I crafted is the first effective tool for all kinds of roughness and nobody will deny that there is at last some roughness everywhere."

"My book, The Fractal Geometry of Nature, reproduced Hokusai's print of the Great Wave, the famous picture with Mt. Fuji in the background, and also mentioned other unrecognized examples of fractality in art and engineering. Initially, I viewed them as amusing but not essential. But I changed my mind as innumerable readers made me aware of something strange. They made me look around and recognize fractals in the works of artists since time immemorial. I now collect such works. An extraordinary amount of arrogance is present in any claim of having been the first in "inventing" something. It's an arrogance that some enjoy, and others do not. Now I reach beyond arrogance when I proclaim that fractals had been pictured forever but their true role remained unrecognized and waited for me to be uncovered."

"Unfortunately, the world has not been designed for the convenience of mathematicians."

"Contrary to popular opinion, mathematics is about simplifying life, not complicating it. A child learns a bag of candies can be shared fairly by counting them out: That is numeracy. She abstracts that notion to dividing a candy bar into equal pieces: arithmetic. Then, she learns how to calculate how much cocoa and sugar she will need to make enough chocolate for fifteen friends: algebra."

"Given the profits he and Pharaoh must have made, one might call Joseph the first international arbitrageur."

"People want to see patterns in the world. It is how we evolved. We descended from those primates who were best at spotting the telltale pattern of a predator in the forest, or of food in the savannah. So important is this skill that we apply it everywhere, warranted or not."

"It is beyond belief that we know so little about how people get rich or poor, about how it is they come to dwell in comfort and health or die in penury and disease. Financial markets are the machines in which much of human welfare is decided; yet we know more about how our car engines work than about how our global financial system functions. We lurch from crisis to crisis. In a networked world, mayhem in one market spreads instantaneously to all others—and we have only the vaguest of notions how this happens, or how to regulate it. So limited is our knowledge that we resort, not to science, but to shamans. We place control of the world's largest economy in the hands of a few elderly men, the central bankers."

"Georg Cantor claimed the essence of mathematics lies in its freedom. But mathematicians do not pick problems from thin air for the pleasure of solving them. To the contrary, a mark of greatness resides in the ability to identify the most interesting problems in the framework of what is already known."

"Most of the world is of great roughness and infinite complexity. However, the infinite sea of complexity includes two islands of simplicity: one of Euclidean simplicity and a second of relative simplicity in which roughness is present but is the same at all scales."

"I was asking questions which nobody else had asked before, because nobody else had actually looked at certain structures. Therefore, as I will tell, the advent of the computer, not as a computer but as a drawing machine, was for me a major event in my life. That's why I was motivated to participate in the birth of computer graphics, because for me computer graphics was a way of extending my hand, extending it and being able to draw things which my hand by itself, and the hands of nobody else before, would not have been able to represent."

"This difficulty — am I a mathematician because my degree says so? Am I an engineer because I'm interested in things? Am I a social scientist because I don't think there's a difference between the turbulence in stock markets in terms of unpredictability? At IBM I wouldn't have to worry about that. The names of departments were totally strange and totally meaningless, so it looked like a promising situation for a short time. As it turned out I was going to spend thirty-five years and twelve days at IBM, almost from the beginning to the day when IBM decided that successful research was no longer going to be carried on in that division."

"Britain for a long time had a reflection of its class structure which meant that people like, well, J. B. S. Haldane who was the nephew of Lord Haldane, or Bertrand Russell who became Lord Russell, could do what they pleased, and it's interesting to think that Bertrand Russell never had a job, he never had to compete for a job. Haldane had four or five different jobs in his life, totally different. He probably could have — if he had been bothered — have just abandoned his job and went on to live otherwise. … But this no longer exists. IBM no longer exists. I don't see a place now where somebody like myself who combined, let's say, unusual gifts and unusual tastes and, who everybody said has promise, was certainly a misfit of the worst kind could find a position at this point and I think that a tragedy."

"The word fractal, once introduced, had an extraordinary integrating effect upon myself and upon many people around. Initially again it was simply a word to write a book about, but once a word exists one begins to try to define it, even though initially it was simply something very subjective and indicating my field. Now the main property of all fractals, put in very loose terms, is that each part — they're made of parts — each part is like the whole except it is smaller. After having coined this word I sorted my own research over a very long period of time and I realised that I had been doing almost nothing else in my life."

"I think it's very important to have both cartoons and more realistic structures. The cartoons have the power of representing the essential very often, but have this intrinsic weakness of being in a certain sense predictable. Once you look at the Sierpinski triangle for a very long time you see more consequences of the construction, but they are rather short consequences, they don't require a very long sequence of thinking. In a certain sense, the most surprising, the richest sciences are those in which we start from simple rules and then go on to very, very long trains of consequences and very long trains of consequences, which you are still predicting correctly."

"The next thing which surprised us very much, is that both for Julia sets and even more so for the Mandelbrot set, the complication was not, how to say, arbitrary, and almost everybody found the impression that these shapes were hauntingly beautiful. These shapes resulted from the most ridiculous transformation, z2+c, taken seriously, respectfully and visually. And people thought at first that they were totally wild, totally extraterrestrial, but then after a very short time, they came back and said, "You know, I think they remind me of something. I think they're natural. I think they are like perhaps nightmares or dreams, but they're natural." And this combination of being so new, because literally when we saw them nobody had seen them before, and being the next day so familiar, is still to me extraordinarily baffling."

"The extraordinary surprise that my first pictures provoked is unlikely to be continued. Many people saw them fifteen years ago, ten years ago. Now children see it on their computers when the computers do nothing else. The surprise is not there. The shock of novelty is not there. Therefore the unity that the shock of novelty, surprise, provided to all these activities will not continue. People will know about fractals earlier and earlier, more and more progressively. I think that the best future to expect and perhaps also the best future to hope for, is that fractal ideas will remain either as a peripheral or as a central tool in very many fields."

"The thought that one unifying idea should continue forever is simply not realistic and therefore not to be hoped for, but I think that for quite a number of years still, perhaps if I am lucky to the end of my life, because I would hate to see that stop in my lifetime, those questions will become very active and still somewhat separate, as different branches of learning become accustomed to them. I cannot imagine that this idea would vanish, not because I am so proud of what I've been doing all my life, but because this is not an artificial thought coming from nowhere in no time and vanishing again rapidly in no time. It has in every one of its manifestations profound roots in the history of the various sciences and the various manners of human enterprise and those roots will not be broken. The continuity of these thoughts will continue, and if any substitute comes, if any other name comes, which is possible, the ideas will remain."

"If musical appreciation is a by-product of a more general pattern-processing propensity of the brain, then why are our senses heightened by pink noises? It is significant that the world around us is full of variations with 1/f spectra. Benoit Mandelbrot has pioneered the study of natural and computer-generated patterns that are scale-free. (He calls them fractals...) Mandelbrot draws attention to the fact that there is a pattern to the noise spectrum displayed by the human nervous system. At the extremities of the body... it tends to be of white-noise form; but, as one approaches closer to the central nervous system and the brain, these variations become 1/f-like. Our nervous system may act as a spectral filter to prevent the brain from being swamped with uninteresting white background noise about the world..."

"It seems a little paradoxical to construct a configuration space with the coordinates of points which do not exist."

"The history of science shows that the progress of science has constantly been hampered by the tyrannical influence of certain conceptions that finally came to be considered as dogma. For this reason, it is proper to submit periodically to a very searching examination, principles that we have come to assume without any more discussion."

"Two seemingly incompatible conceptions can each represent an aspect of the truth … They may serve in turn to represent the facts without ever entering into direct conflict."

"The actual state of our knowledge is always provisional and … there must be, beyond what is actually known, immense new regions to discover."

"Admettant que la particule possède une vibration interne qui permet de l'assimiler à une petite horloge, je supposais que cette horloge se déplaçait dans son onde de façon que sa vibration interne reste constamment en phase avec celle de l'onde : c'est le postulat de l'accord des phases."

"Man is a creation of desire, not a creation of need."

"To disappear into deep water or to disappear toward a far horizon, to become part of depth of infinity, such is the destiny of man that finds its image in the destiny of water."

"A man is a man to the extent that he is a superman. A man should be defined by the sum of those tendencies which impel him to surpass the human condition."

"True poetry is a function of awakening. It awakens us, but it must retain the memory of previous dreams."

"The reflected world is the conquest of calm"

"If I were asked to name the chief benefit of the house, I should say: the house shelters day-dreaming, the house protects the dreamer, the house allows one to dream in peace."

"Words … are little houses, each with its cellar and garret. Common sense lives on the ground floor, always ready to engage in ‘foreign commerce’ on the same level as the others, as the passers-by, who are never dreamers. To go upstairs in the word house is to withdraw step by step; while to go down to the cellar is to dream, it is losing oneself in the distant corridors of an obscure etymology, looking for treasures that cannot be found in words. To mount and descend in the words themselves—this is a poet’s life. To mount too high or descend too low is allowed in the case of poets, who bring earth and sky together."

"The mollusk's motto would be: one must live to build one's house, and not build one's house to live in."

"Poetry is one of the destinies of speech.... One would say that the poetic image, in its newness, opens a future to language."

"Ideas are refined and multiplied in the commerce of minds. In their splendor, images effect a very simple communion of souls."

"A word is a bud attempting to become a twig. How can one not dream while writing? It is the pen which dreams. The blank page gives the right to dream."

"I am a dreamer of words, of written words. I think I am reading; a word stops me. I leave the page. The syllables of the word begin to move around. Stressed accents begin to invert. The word abandons its meaning like an overload which is too heavy and prevents dreaming. Then words take on other meanings as if they had the right to be young. And the words wander away, looking in the nooks and crannies of vocabulary for new company, bad company."

"Childhood lasts all through life. It returns to animate broad sections of adult life.... Poets will help us to find this living childhood within us, this permanent, durable immobile world."

"The subconscious is ceaselessly murmuring, and it is by listening to these murmurs that one hears the truth."

"Reverie is not a mind vacuum. It is rather the gift of an hour which knows the plenitude of the soul."

"The repose of sleep refreshes only the body. It rarely sets the soul at rest. The repose of the night does not belong to us. It is not the possession of our being. Sleep opens within us an inn for phantoms. In the morning we must sweep out the shadows."

"Man is an imagining being."

"The words of the world want to make sentences."

"To live life well is to express life poorly; if one expresses life too well, one is living it no longer."

"There is no original truth, only original error."

"To feel most beautifully alive means to be reading something beautiful, ready always to apprehend in the flow of language the sudden flash of poetry."

"Ideas are invented only as correctives to the past. Through repeated rectifications of this kind one may hope to disengage an idea that is valid."

"A special kind of beauty exists which is born in language, of language, and for language."

"Literary imagination is an aesthetic object offered by a writer to a lover of books."

"One must always maintain one’s connection to the past and yet ceaselessly pull away from it. To remain in touch with the past requires a love of memory. To remain in touch with the past requires a constant imaginative effort."

"Two half philosophers will probably never a whole metaphysician make."

"Even a minor event in the life of a child is an event of that child’s world and thus a world event."

""Memory is a field full of psychological ruins," wrote French philosopher Gaston Bachelard. For some that may be true, but memory is also a field of healing that has the capacity to restore the world, not only for the one person who recollects, but for cultures as well. When a person says "I remember," all things are possible."

"On voit, par cet Essai, que la théorie des probabilités n'est, au fond, que le bon sens réduit au calcul; elle fait apprécier avec exactitude ce que les esprits justes sentent par une sorte d'instinct, sans qu'ils puissent souvent s'en rendre compte."

"Said the great and magnanimous Laplace: 'It is India that gave us the ingenious method of expressing all numbers by ten symbols, each receiving a value of position as well as an absolute value; a profound and important idea which appears so simple to us now that we ignore its true merit. But its very simplicity, the great ease which it has lent to all computations, puts our arithmetic in the first rank of useful inventions; and we shall appreciate the grandeur of this achievement the more when we remember that it escaped the genius of Archimedes and Apollonius, two of the greatest men produced by antiquity.'"

""Les questions les plus importantes de la vie ne sont en effet, pour la plupart, que des problèmes de probabilité." Théorie analytique des probabilités, 1812."

"La dernière chose que nous attendions de vous, Général, est une leçon de géométrie !"

"Ce que nous connaissons est peu de chose, ce que nous ignorons est immense."

"L'homme ne poursuit que des chimères."

"Lisez Euler, lisez Euler, c'est notre maître à tous."

"Nature laughs at the difficulties of integration."

"Il est facile de voir que..."

"It is India that gave us the ingenious method of expressing all numbers by means of ten symbols, each symbol receiving a value of position as well as an absolute value; a profound and important idea which appears so simple to us now that we ignore its true merit.But its very simplicity and the great ease which it has lent to computations put our arithmetic in the first rank of useful inventions; and we shall appreciate the grandeur of the achievement the more when we remember that it escaped the genius of Archimedes and Apollonius, two of the greatest men produced by antiquity."

"On demandait à Laplace quel était selon lui le plus grand mathématicien de l'Allemagne. C'est Pfaff, répondit-il. - Je croyais, reprit l'interlocuteur, que Gauss lui était supérieur. - Mais, s'écria Laplace, vous me demandez quel est le plus grand mathématicien de l'Allemagne, et Gauss est le plus grand mathématicien de l'Europe."

"The most important questions of life... are indeed for the most part only problems of probability. Strictly speaking it may even be said that nearly all our knowledge is problematical; and in the small number of things which we are able to know with certainty, even in the mathematical sciences themselves, the principal means for ascertaining truth—induction and analogy—are based on probabilities."

"Imaginary causes have gradually receded with the widening bounds of knowledge and disappear entirely before sound philosophy, which sees in them only the expression of our ignorance of the true causes."

"Given for one instant an intelligence which could comprehend all the forces by which nature is animated and the respective situation of the beings who compose it—an intelligence sufficiently vast to submit these data to analysis—it would embrace in the same formula the movements of the greatest bodies of the universe and those of the lightest atom; for it, nothing would be uncertain and the future, as the past, would be present to its eyes. The human mind offers, in the perfection which it has been able to give to astronomy, a feeble idea of this intelligence. Its discoveries in mechanics and geometry, added to that of universal gravity, have enabled it to comprehend in the same analytical expressions the past and future states of the system of the world."

"All these efforts in the search for truth tend to lead it [the human mind] back continually to the vast intelligence... but from which it will always remain infinitely removed. This tendency peculiar to the human race is that which renders it superior... and their progress in this respect distinguishes nations and ages and constitutes their true glory."

"Let us recall that formerly, and at no remote epoch... all the unusual phenomena were regarded as so many signs of celestial wrath."

"The theory of chance consists in reducing all the events of the same kind to a certain number of cases equally possible, that is to say, to such as we may be equally undecided about in regard to their existence, and in determining the number of cases favorable to the event whose probability is sought."

"It is to the influence of the opinion of those whom the multitude [the populous] judges best informed, and to whom it has been accustomed to give its confidence in regard to the most important matters of life, that the propagation of those errors is due, which in times of ignorance, have covered the face of the earth. Magic and astrology offer us two great examples. These errors... having for a basis only universal credence, have maintained themselves during a very long time; but at last the progress of science has destroyed them in the minds of enlightened men, whose opinion consequently has caused them to disappear... through the power of imitation and habit which had so generally spread them... This power, the richest resource of the moral world, establishes and conserves in a whole nation ideas entirely contrary to those... elsewhere... What indulgence ought we not then to have for opinions different from ours, when this difference often depends only upon the various points of view where circumstances have placed us! Let us enlighten those whom we judge insufficiently instructed; but first let us examine critically our own opinions, and weigh with impartiality, their respective probabilities."

"Whenever I meet in La Place with the words "Thus it plainly appears," I am sure that hours, and perhaps days, of hard study will alone enable me to discover how it plainly appears."

"Laplace made many important discoveries in mathematical physics... Indeed, he was interested in anything that helped to interpret nature. He worked on hydrodynamics, the wave propagation of sound, and the tides. In the field of chemistry, his work on the liquid state of matter is classic. His studies of the tension in the surface layer of water, which accounts for the rise of liquids inside a capillary tube, and of the cohesive forces in liquids, are fundamental. Laplace and Lavoisier designed an ice calorimeter (1784) to measure heat and measured the specific heat of numerous substances; heat, to them, was still a special kind of matter. Most of Laplace's life was, however, devoted to celestial mechanics."

"Laplace created a number of new mathematical methods that were subsequently expanded into branches of mathematics, but he never cared for mathematics except as it helped him to study nature."

"This is another important dispute in the history of how we think about being wrong: whether error represents an obstacle in the path toward truth, or the path itself. The former idea is a conventional one. The latter... emerged during the Scientific Revolution and continued to evolve throughout the Enlightenment. But it didn't really reach its zenith until the early nineteenth century, when... Pierre Simon Laplace refined the distribution of errors, illustrated by the now-familiar bell curve. ...Laplace used the bell curve to determine the precise orbit of the planets. ...By using the normal distribution to graph... individually imperfect data points, Laplace was able to generate a far more precise picture of the galaxy. ...aggregate enough flawed data, and you get a glimpse of the truth."

"Laplace had taken Newton's science and turned it into philosophy. The universe was a piece of machinery, its history was predetermined, there was no room for chance or for free will. The cosmos was indeed an ice-cold clock."

"With respect to the cohesion and of liquids, I have had the good fortune to anticipate Mr. Laplace in his late researches, and I have endeavoured to show, that my assumptions are more universally applicable to the facts, than those which that justly celebrated mathematician has employed."

"[Sire,] je n'ai pas eu besoin de cette hypothèse."

"The exchange is reported by Victor Hugo (who in turn was citing François Arago) as:"

"Comment, vous faites tout le système du monde, vous donnez les lois de toute la création et dans tout votre livre vous ne parlez pas une seule fois de l'existence de Dieu !"

"[Sire,] je n'avais pas besoin de cette hypothèse-là."

"Lagrange, also present (or to whom Napoleon repeated Laplace's reply, in another version), then commented: "Ah ! C’est une belle hypothèse; ça explique beaucoup de choses.""

"Wikipedia recounts research about this much-cited episode."

"Nothing is more commonplace than the reading experience, and yet nothing is more unknown. Reading is such a matter of course that at first glance it seems there is nothing to say about it."

"Democracy brought to others through the barrel of a gun is not democracy; to impose it by force is to undermine it."

"Pride is not a wise counselor. People who believe themselves to be the incarnation of good have a distorted view of the world. The absence of any obstacle to the deployment of strength is dangerous for the strong themselves: passion takes precedence over reason. "No power without limit can be legitimate," as Montesquieu wrote long ago. Political wisdom does not consist in seeking only immediate victory, nor does it require systematic preference of "us" over "them.""

"A maxim for the twenty-first century might well be to start not by fighting evil in the name of good, but by attacking the certainties of people who claim always to know where good and evil are to be found. We should struggle not against the devil himself but what allows the devil to live — Manichaean thinking itself."

"American society has always exercised a stronger pressure on individual behavior than Western European societies; but in time of war this pressure is notched a few degrees, and starts to become quite alarming."

"Fantasy changes the world deliberately, allowing impossible things which science fiction at least pretends not to allow. Yes, I say "what if magic worked, and then...," and "what if there were dragons... yes. Then you just follow out, you just follow the fictional enterprise like any novelist, it seems to me, and the more detailed and accurate you are, the better the book will be. And of course, the tricky thing about imaginative fiction, both science fiction and fantasy, is the coherence of the imagination, because you are making a whole world out of words only. It's all made to hold together. Tolkien is very clear about that in some of his essays. He's the best theorist of fantasy I know, actually, Tolkien himself. The European fantasy theorists, Todorov, and those people, they are terrible, terrible. The works they are talking about always seem so insignificant to me. That's not what I mean by fantasy."

"I have a piece of great and sad news to tell you: I am dead."

"A prig always finds a last refuge in responsibility."

"I am a lie who always speaks the truth."

"The Louvre is like the morgue; one goes there to identify one’s friends."

"Poets don’t draw. They unravel their handwriting and then tie it up again, but differently."

"True realism consists in revealing the surprising things which habit keeps covered and prevents us from seeing."

"Wealth is an inborn attitude of mind, like poverty. The pauper who has made his pile may flaunt his spoils, but cannot wear them plausibly."

"Mystery has its own mysteries, and there are gods above gods. We have ours, they have theirs. That is what’s known as infinity."

"Depuis le jour de ma naissance, ma mort s'est mise en marche. Elle marche à ma rencontre, sans se presser."

"One of the characteristics of the dream is that nothing surprises us in it. With no regret, we agree to live in it with strangers, completely cut off from our habits and friends."

"What is line? It is life. A line must live at each point along its course in such a way that the artist’s presence makes itself felt above that of the model... With the writer, line takes precedence over form and content. It runs through the words he assembles. It strikes a continuous note unperceived by ear or eye. It is, in a way, the soul’s style, and if the line ceases to have a life of its own, if it only describes an arabesque, the soul is missing and the writing dies."

"Film will only become an art when its materials are as inexpensive as pencil and paper."

"After the writer’s death, reading his journal is like receiving a long letter."

"Man seeks to escape himself in myth, and does so by any means at his disposal. Drugs, alcohol, or lies. Unable to withdraw into himself, he disguises himself. Lies and inaccuracy give him a few moments of comfort."

"An artist cannot speak about his art any more than a plant can discuss horticulture."

"The trouble about the Académie is that by the time they get around to electing us to a seat, we really need a bed."

"We must believe in luck. For how else can we explain the success of those we don’t like?"

"What is history after all? History is facts which become lies in the end; legends are lies which become history in the end."

"The poet never asks for admiration; he wants to be believed."

"Poetry is indispensable — if I only knew what for."

"Art produces ugly things which frequently become more beautiful with time. Fashion, on the other hand, produces beautiful things which always become ugly with time."

"A film is a petrified fountain of thought."

"The ear disapproves but tolerates certain musical pieces; transfer them into the domain of our nose, and we will be forced to flee."

"You’ve never seen death? Look in the mirror every day and you will see it like bees working in a glass hive."

"Commissions suit me. They set limits. Jean Marais dared me to write play in which he would not speak in the first act, would weep for joy in the second and in the last would fall backward down a flight of stairs."

"That pile of paper on his left side went on living like the watch on a dead soldier’s wrist."

"I have lost my seven best friends, which is to say God has had mercy on me seven times without realizing it. He lent a friendship, took it from me, sent me another."

"Don’t for a moment believe He was killing the young; He was costuming angels."

"He has the manner of a giant with the look of a child, a lazy activeness, a mad wisdom, a solitude encompassing the world."

"There are too many souls of wood not to love those wooden characters who do indeed have a soul."

"The instinct of nearly all societies is to lock up anybody who is truly free. First, society begins by trying to beat you up. If this fails, they try to poison you. If this fails too, they finish by loading honors on your head."

"The skin of all of us is responsive to gypsy songs and military marches."

"Mirrors would do well to reflect a little more before sending back images."

"The joy of youth is to disobey, but the trouble is that there are no longer any orders."

"When a work appears to be ahead of its time, it is only the time that is behind the work."

"What the public criticizes in you, cultivate. It is you."

"Art is science made clear."

"One must be a living man and a posthumous artist."

"An original artist is unable to copy. So he has only to copy in order to be original."

"All good music resembles something. Good music stirs by its mysterious resemblance to the objects and feelings which motivated it."

"The worst tragedy for a poet is to be admired through being misunderstood."

"In Paris, everybody wants to be an actor; nobody is content to be a spectator."

"Tact in audacity is knowing how far you can go without going too far."

"The extreme limit of wisdom — that’s what the public calls madness."

"If it has to choose who is to be crucified, the crowd will always save Barabbas ."

"There are truths which one can only say after having won the right to say them."

"We shelter an angel within us. We must be the guardians of that angel."

"Look out! Be on your guard, because alone of all the arts, music moves all around you."

"Such is the role of poetry. It unveils, in the strict sense of the word. It lays bare, under a light which shakes off torpor, the surprising things which surround us and which our senses record mechanically."

"Mettez un lieu commun en place, nettoyez-le, frottez-le, éclairez-le de telle sorte qu'il frappe avec sa jeunesse et avec la même fraîcheur, le même jet qu'il avait à sa source, vous ferez œuvre de poète. Tout le reste est littérature."

"A true poet does not bother to be poetical. Nor does a nursery gardener scent his roses."

"Victor Hugo was a madman who thought he was Victor Hugo."

"Life is a horizontal fall."

"Everything one does in life, even love, occurs in an express train racing toward death. To smoke opium is to get out of the train while it is still moving. It is to concern oneself with something other than life or death."

"A car can massage organs which no masseur can reach. It is the one remedy for the disorders of the great sympathetic nervous system. … The craving for opium can be endured in a car."

"If a hermit lives in a state of ecstasy, his lack of comfort becomes the height of comfort. He must relinquish it."

"There is always a period when a man with a beard shaves it off. This period does not last. He returns headlong to his beard."

"If an addict who has been completely cured starts smoking again he no longer experiences the discomfort of his first addiction. There exists, therefore, outside alkaloids and habit, a sense for opium, an intangible habit which lives on, despite the recasting of the organism.... The dead drug leaves a ghost behind. At certain hours it haunts the house."

"It is not I who become addicted, it is my body."

"Respect movements, flee schools."

"Do as the beautiful woman: see to your figure and your petticoats. Though, of course, I am not speaking literally."

"People would say to Al Brown: "You are not a boxer. You are a dancer." He laughed at this, and won."

"Do not take up cause against the inaccuracies printed about you. They are your protection."

"Be a constant outrage to modesty There is nothing to fear: modesty is exercised only among the blind."

"One is either judge or accused. The judge sits, the accused stands. Live on your feet."

"Hasten slowly. Run faster than beauty."

"Find first, seek later."

"Be helpful, even if it compromises you."

"Compromise yourself. Obscure your own trail."

"He who is affected by an insult is infected by it."

"Understand that some of your enemies are amongst your best friends."

"Fight any instinct to be humorless, for humorlessness is the worst of all absurdities."

"Do not fear being ridiculous in relation to the ridiculous."

"See your disappointments as good fortune. One plan's deflation is another's inflation."

"Do not close the circle. Leave it open. Descartes closes the circle. Pascal leaves it open. Rousseau's triumph over the encyclopedists is to have left his circle open when they closed theirs."

"Allow the power of the soul to grow as flagrant as the power of sex."

"Expect neither reward nor beatitude. Return noble waves for ignoble."

"Hate only hatred."

"Disavow anyone who provokes or accepts the extermination of a race to which he does not belong."

"Be a mere assistant to your unconscious. Do only half the work. The rest will do itself."

"Consider metaphysics as an extension of the physical."

"Know that your work speaks only to those on the same wavelength as you."

"Anything of any importance cannot help but be unrecognizable, since it bears no resemblance to anything already known."

"The ultimate politeness in art consists of speaking only to those who are able to uncover and measure its relationships. Anything else is symbolic, and symbolism is merely transcendental imagery."

"Poetry, being elegance itself, cannot hope to achieve visibility. In that case, you ask me, of what use is it? Of no use. Who will see it? No one. Which does not prevent it from being an outrage to modesty, though its exhibitionism is squandered on the blind. It is enough for poetry to express a personal ethic, which can then break away in the form of a work. It insists on living its own life. It becomes the pretext for a thousand misunderstandings that go by the name of glory..."

"Beauty is always the result of an accident. Of a violent lapse between acquired habits and those yet to be acquired. It baffles and disgusts. It may even horrify. Once the new habit has been acquired, the accident ceases to be an accident. It becomes classical and loses its shock value."

"Man seeks to escape himself in myth, and does so by any means at his disposal... unnable to withdraw into himself, he disguises himself. Lies and inaccuracy give him a few moments of comfort, the trifling feeling of escape experienced at a masked ball. He distances himself from that which he feels and sees. He invents. He transfigures. He mythifies. He creates. He fancies himself an artist. He imitates, in his small way, the painters he claims are mad."

"Accuracy is vexing to a crowd of would-be fantasizers. Hasn't our age coined the term "escapism," when in fact the only way to escape oneself is to allow oneself to be invaded?"

"Poetry is a religion without hope. The poet exhausts himself in its service, knowing that, in the long run, a masterpiece is nothing but the performance of a trained dog on very shaky ground."

"Poetry is an ethic. By ethic I mean a secret code of behavior, a discipline constructed and conducted according to the capabilities of a man who rejects the falsifications of the categorical imperative. This personal morality may appear to be immorality itself in the eyes of those who lie to themselves, or who live a life of confusion, in such a manner that, for them, a lie becomes the truth, and our truth becomes a lie..."

"Beauty cannot be recognized with a cursory glance."

"The reward of art is not fame or success but intoxication: that is why so many bad artists are unable to give it up."

"Originality consists in trying to be like everybody else — and failing."

"I met a young man of nineteen or twenty, who at that time vibrated with all the youth of the world. This was Jean Cocteau, then a passionately imaginative youth to whom every great line of poetry was a sunrise, every sunset the foundations of the Heavenly City."

"The art of concluding from experience and observation consists in evaluating probabilities, in estimating if they are high or numerous enough to constitute proof. This type of calculation is more complicated and more difficult than one might think. It demands a great sagacity generally above the power of common people. The success of charlatans, sorcerors, and alchemists&mdash;and all those who abuse public credulity&mdash;is founded on errors in this type of calculation."

"Here, then: a revolution [in science and chemistry] has taken place in an important part of human knowledge since your departure from Europe... I will consider this revolution to be well advanced and even completely accomplished if you range yourself with us. ...After having brought you up to date on what is happening in chemistry, it would be well to speak to you about our political revolution. We regard it as done and without any possibility of return to the old order."

"When I began the following Work, my only object was to extend and explain more fully the Memoir which I read at the public meeting of the Academy of Sciences in the month of April 1787, on the necessity of reforming and completing the Nomenclature of Chemistry. While engaged in this employment, I perceived, better than I had ever done before, the justice of the following maxims of the Abbé de Condillac, in his System of Logic, and some other of his works. "We think only through the medium of words.—Languages are true analytical methods.—Algebra, which is adapted to its purpose in every species of expression, in the most simple, most exact, and best manner possible, is at the same time a language and an analytical method.—The art of reasoning is nothing more than a language well arranged.""

"Thus, while I thought myself employed only in forming a Nomenclature, and while I proposed to myself nothing more than to improve the chemical language, my work transformed itself by degrees, without my being able to prevent it, into a treatise upon the Elements of Chemistry."

"It is a maxim universally admitted in geometry, and indeed in every branch of knowledge, that, in the progress of investigation, we should proceed from known facts to what is unknown. ...In this manner, from a series of sensations, observations, and analyses, a successive train of ideas arises, so linked together, that an attentive observer may trace back to a certain point the order and connection of the whole sum of human knowledge."

"We must trust to nothing but facts: These are presented to us by Nature, and cannot deceive. We ought, in every instance, to submit our reasoning to the test of experiment, and never to search for truth but by the natural road of experiment and observation."

"We may lay it down as an incontestible axiom, that, in all the operations of art and nature, nothing is created; an equal quantity of matter exists both before and after the experiment; the quality and quantity of the elements remain precisely the same; and nothing takes place beyond changes and modifications in the combination of these elements. Upon this principle the whole art of performing chemical experiments depends: We must always suppose an exact equality between the elements of the body examined and those of the products of its analysis."

"Now Mayow, like Boyle, conceived the air as made up of minute particles, while he restricted himself to two varieties, those, namely, which are necessary to life, called by him "spiritus igno-aereus," and those incapable of supporting respiration or combustion, which are left after the removal of this "spiritus." Since a mixture of saltpetre and sulphur continued burning even under water, he assumed that his igno-aereal particles must also be contained in the salt. Acids too contained the new principle. ...Mayow died in 1679 at the age of thirty-four years; had he lived but a little longer, it can scarcely be doubted that he would have forestalled the revolutionary work of Lavoisier, and stifled the theory of phlogiston at its birth. As it was, his work, though rendered in one of the most luminous and convincing scientific publications of the period, was immediately forgotten, and so proved of little effect on the evolution of our modern chemical system."

"Though Lavoisier generally gets credit for the authorship of this principle [ conservation of mass ], others had conceived it before him, The seventeenth century chemists, notably Helmont, Starkey, and Boyle, had a dawning awareness of the importance of weighing and measuring materials before and after an experimental process, though their methods and measurement devices were not so precise. In 1623, Francis Bacon declared, "..when they perceive that a body which was before manifest to the senses has escaped and disappeared, they should not admit or liquidate the account before it has been shown to them where the body has gone to and into what it has been received." And as early as 450 B.C., Anaxagoras argued, "Wrongly do the Greeks suppose that aught begins or ceases to be; for nothing comes into being or is destroyed; but all is an aggregation or secretion of preexisting things; so that all becoming might more correctly be called becoming mixed, and all corruption, becoming separate.""

"One of the most fundamental principles of Lavoisier's chemistry was the use of numbers, notably in relation to what we often call today the principle of conservation of mass... The principle implies that the experimenter must not only keep account of all the reacting solids and liquids, but also the gases—that is, all of the products. ...This rule led to quantitative experiments. Lavoisier was not the first person to use numbers in chemistry but he was a pioneer in using such numerical measurements as the basis of his system of chemistry. ...When Lavoisier first announced this law, chemists generally believed in... "phlogiston" which supposedly entered into chemical reactions (such as combustion) but had no weight. It was a radical step, therefore, for Lavoisier to base a system of chemistry on a balance of weights and to maintain that chemistry is not concerned with weightless "substances." ...this was indeed a chemical revolution."

"In 1774 he [ Joseph Priestley ] thought he had obtained nitrous oxide... in 1775 he saw the gas as dephlogisticated air... If we refuse the palm to Priestley, we cannot award it to Lavoisier for the work of 1775... Lavoisier insisted that oxygen was an atomic "principle of acidity"… formed only when that "principle" united with "caloric"... Ignoring Scheele, we can safely say that oxygen had not been discovered before 1774, and we would probably say that it had been discovered by 1777 or shortly thereafter. But... any attempt to date the discovery must inevitably be arbitrary because discovering a new sort of phenomenon is necessarily a complex event, one which involves recognizing both that something is and what it is."

"We are... bound to attach the greatest importance to the preliminary step taken by Lavoisier, who is even more justly called the father of modern chemistry than Kepler is called the father of modern astronomy. The exact claims of Lavoisier to this important place in the history of chemistry have been variously stated: ...since his time, and greatly through his labours, the quantitative method has been established as the ultimate test of chemical facts; the principle of this method being the rule that in all changes of combination and reaction, the total weight of the various ingredients—be they elementary bodies or compounds—remains unchanged. The science of chemistry was thus established upon an exact, a mathematical basis. By means of this method Lavoisier, utilising and analysing the results gained by himself and others before him, notably those of Priestley, Cavendish, and Black, succeeded in destroying the older theory of combustion, the so-called phlogistic theory."

"The extension of Black's method by the physicist Lavoisier led to the downfall of the purely qualitative theory of phlogiston, and gave to chemistry the true methods of investigation, and its first great quantitative law—the law of conservation of matter."

"The law of conservation of mass was first put into definite form by Lavoisier, in the eighties of the eighteenth century. In considering the fermentation of fruit-juices, wherein carbonic acid gas and alcohol are produced, Lavoisier said:—"We must evidently have a complete knowledge of the analyses and the nature of the substances which can be fermented; for nothing is created, either in the operations of art, or in those of nature, and it may be laid down as a principle that, in every operation there is an equal quantity of matter before and after the operation; ...there is nothing but certain changes, certain modifications. The whole art of experimenting in chemistry rests on this principle; in all experiments one is obliged to assume an actual equality between the principles [that is, elements] of the substances examined and those obtained by the analysis of these substances. Thus, inasmuch as grape-juice yields carbonic acid gas and alcohol, I can affirm that grape juice=carbonic acid gas+alcohol.""

"People must help one another; it is nature's law."

"Everyone calls himself a friend, but only a fool relies on it; nothing is commoner than the name, nothing rarer than the thing."

"Everyone believes very easily whatever they fear or desire."

"To live lightheartedly but not recklessly; to be gay without being boisterous; to be courageous without being bold; to show trust and cheerful resignation without fatalism — this is the art of living."

"We then saw what St. Jerome said of those who serve God and those who serve the world: "Each to the other we seem insane": Invicem insanire videmur. There is a never-ending duel between the two."

"L'histoire, encore que mensongère, Contient des vérités qui servent de leçons. Tout parle en mon ouvrage, et même les poissons. Ce qu'ils disent s'adresse à tout tant que nous sommes; Je me sers d'animaux pour instruire les hommes."

"Je vais t'entretenir de moindres aventures, Te tracer en ces vers de légères peintures; Et si de t'agréer je n'emporte le prix, J'aurai du moins d'honneur de l'avoir entrepris."

"La fourmi n'est pas prêteuse; C'est là son moindre défaut."

"Apprenez que tout flatteur Vit aux dépens de celui qui l'écoute."

"Nous n'écoutons d'instincts que ceux qui sont les nôtres, Et ne croyons le mal que quand il est venu."

"La raison du plus fort est toujours la meilleure."

"Plutôt souffrir que mourir, C'est la devise des hommes."

"A l'oeuvre on connaît l'artisan."

"Je plie, et ne romps pas."

"Les délicats sont malheureux: Rien ne saurait les satisfaire."

"Il faut, autant qu'on peut, obliger tout le monde: On a souvent besoin d'un plus petit que soi."

"Patience et longueur de temps Font plus que force ni que rage."

"C'est double plaisir de tromper le trompeur."

"[On] est bien fou de cerveau Qui prétend contenter tout le monde et son père."

"En toute chose il faut considérer la fin."

"Amour est un étrange maître! Heureux qui peut ne le connaître Que par récit, lui ni ses coups!"

"... ’argent vient-il comme il s’en va ? Je n’y touchois jamais. Dites-moy donc de grace, Reprit l’autre, pourquoy vous vous affligez tant, Puiſque vous ne touchiez jamais à cet argent : Mettez une pierre à la place, Elle vous vaudra tout autant."

"Bref, la fortune a toujours tort."

"Il n'est rien d'inutile aux personnes de sens."

"Il ne faut jamais Vendre la peau de l'ours qu'on ne l'ait mis par terre."

"De la peau du lion l'âne s'étant vêtu, Était craint partout à la ronde."

"Garde-toi, tant que tu vivras, De juger les gens sur la mine."

"Rien ne sert de courir; il faut partir à point."

"Aide-toi, le ciel t'aidera."

"Sur les ailes du Temps la tristesse s'envole."

"The fly of the coach."

"L’enseigne fait la chalandise."

"Plus fait douceur que violence."

"La mort ne surprend point le sage: Il est toujours prêt à partir."

"Rien ne pèse tant qu'un secret."

"Rien n'est si dangereux qu'un ignorant ami; Mieux vaudrait un sage ennemi."

"On rencontre sa destinée Souvent par des chemins qu’on prend pour l’éviter."

"Laissez dire les sots: le savoir a son prix."

"Les gens sans bruit sont dangereux."

"L'homme est ainsi bâti: Quand un sujet l'enflamme L'impossibilité disparaît à son âme."

"Il connaît l’univers, et ne se connaît pas."

"Ventre affamé n'a point d'oreilles."

"No path of flowers leads to glory."

""They are too green", he said, "and only good for fools"."

"We must laugh before we are happy, for fear we die before we laugh at all."

"There is no trace of bitterness in his poetry; one would almost say, there is no indignation before the evils of the world. Of course there is a reaction of indignation in the mind of the reader. La Fontaine knows very well that the reader will be on the side of the lamb against the wolf: there is no need for him to express his own indignation and he never does. In this he differs from those moralists who wrote—and at times magnificently—what one could call ‘la littérature de l’indignation’; in the works of the English moralists, Pope and Swift, and of La Bruyère also, we can perceive the controlled reactions of their wounded sensibility, their revolt against unfairness and cruelty and a burning hankering after some sort of justice. La Fontaine's attitude is that of detachment."

"The Fables belong to comedy; the pure comic vision, different in that respect from that noble hybrid, satire, requires that the reader should appreciate it intellectually without being emotionally involved. In La Fontaine, as in Molière, the detachment of the comic vision prevents the tragic element from making its impact on the reader directly, although the upsetting implications are there. The device of using animals as protagonists makes it easier to assume this attitude of detachment: while we watch the adventures of the animal, although they are our own adventures, we benefit from our ordinary feeling of superiority over the animals; and this feeling of being superior and of being different, which we automatically have, helps us to watch the tragedy of the world from the point of view of the gods."

"But there is more than detachment in La Fontaine. His attitude to life, being a mature one, is therefore complex: a rich blend of sympathy, tenderness and irony. Even his detachment has subtle shades and a phlegmatic grace which is particular to him."

"From birth, man carries the weight of gravity on his shoulders. He is bolted to earth. But man has only to sink beneath the surface and he is free."

"Buoyed by water, he can fly in any direction — up, down, sideways — by merely flipping his hand. Under water, man becomes an archangel."

"The sea is the universal sewer."

"We must plant the sea and herd its animals … using the sea as farmers instead of hunters. That is what civilization is all about — farming replacing hunting."

"Farming as we do it is hunting, and in the sea we act like barbarians."

"If we go on the way we have, the fault is our greed — if we are not willing — we will disappear from the face of the globe, to be replaced by the insect."

"What is a scientist after all? It is a curious man looking through a keyhole, the keyhole of nature, trying to know what’s going on."

"Man, of all the animals, is probably the only one to regard himself as a great delicacy."

"I am not a scientist. I am, rather, an impresario of scientists."

"The glory of nature provides evidence that God exists"

"I said that the oceans were sick but they're not going to die. There is no death possible in the oceans — there will always be life — but they're getting sicker every year."

"In the last few decades, a terribly pernicious rumor has been circulated by the press. It claims, exhibiting a level of stupidity heretofore considered impossible, that a human being could crawl through the arteries of a blue whale. Of course, nothing could be farther from the truth. I do not know why this deleterious rumor has been systematically repeated, but its very existence is an ugly cancer upon the face of science."

"We have to prepare for what life could become in 40 years. We need to outline what is possible and what is impossible with the non-renewable resources of the Earth. What role will technological improvement play? Taking all this into account, what kind of life can we produce in the best way for 10 billion people? That's a problem that needs to be solved."

"Sometimes we are lucky enough to know that our lives have been changed, to discard the old, embrace the new, and turn headlong down an immutable course."

"Sylvia Earle's generation — they were explorers...They’re like, what is even down there? How do we understand this? And then: Oh [bleep], this is in trouble. And they all became conservationists, right? We saw that same professional transformation with Jacques Cousteau."

"Sylvia Earle, though a great scientist, is also the heir to Jacques Cousteau, inducting the landbound among us into the mysteries of the sea, helping us to feel both astonished and at ease."

"One has to seek Beauty and Truth, Sir! As I always say to my pupils, you have to work to the finish. There's only one kind of painting. It is the painting that presents the eye with perfection, the kind of beautiful and impeccable enamel you find in Veronese and Titian."

"For me a work of art must be an elevated interpretation of nature. The search for the ideal has been the purpose of my life. In landscape or seascape, I love above all the poetic motif."

"William Bouguereau is unquestionably one of history's greatest artistic geniuses. Yet in the past century, his reputation and unparalleled accomplishments have undergone a libelous, dishonest, relentless and systematic assault of immense proportions. His name was stricken from most history texts and when included it was only to blindly, degrade and disparage him and his work. Yet, as we shall see, it was he who single handedly opened the French academies to women, and it was he who was arguably the greatest painter of the human figure in all of art history. His figures come to life like no previous artist has ever before or ever since achieved. He wasn't just the best ever at painting human anatomy, more importantly he captured the tender and subtlest nuances of personality and mood. Bouguereau caught the very souls and spirits of his subjects much like Rembrandt. Rembrandt is said to have captured the soul of age. Bouguereau captured the soul of youth."

"I regarded these events as the customary disturbances of a state in which a new usurper tends to pluck the sceptre from his predecessor. ...As the natural ideas of equality were developed it was possible to conceive the sublime hope of establishing among us a free government exempt from kings and priests and to free from this double yoke the long usurped soil of Europe. I readily became enamored of this cause... the greatest and most beautiful which any nation has ever undertaken. ...You will judge whether it is I or my adversaries who are terrorists and persecutors. ...I accuse them of having violated ...all the rules of natural justice, of being ignorant and evil, of profaning the words of humanity and justice in invoking them, just as tyranny was organized in the name of liberty. Finally, of having given themselves up to a boundless revolutionary fury which ought to cover then with disgrace and scorn."

"I am sorry not to have known the mathematician who first made use of this method because I would have cited him. Regarding the researches of d'Alembert and Euler could one not add that if they knew this expansion they made but a very imperfect use of it. They were both persuaded that an arbitrary and discontinuous function could never be resolved in series of this kind, and it does not seem that anyone had developed a constant in cosines of multiple arcs, the first problem which I had to solve in the theory of heat."

"Letter, quoted by Vladimir Dobrushkin, "Biography of Joseph Fourier" & Elena Presitini, The Evolution of Applied Harmonic Analysis (2004) p. 42."

"The analytical equations, unknown to the ancient geometers, which Descartes was the first to introduce into the study of curves and surfaces, are not restricted to the properties of figures, and to those properties which are the object of rational mechanics; they extend to all general phenomena. There cannot be a language more universal and more simple, more free from errors and from obscurities, that is to say more worthy to express the invariable relations of natural things. Considered from this point of view, mathematical analysis is as extensive as nature itself; it defines all perceptible relations, measures times, spaces, forces, temperatures; this difficult science is formed slowly, but it preserves every principle which it has once acquired; it grows and strengthens itself incessantly in the midst of the many variations and errors of the human mind. Its chief attribute is clearness; it has no marks to express confused notions. It brings together phenomena the most diverse, and discovers the hidden analogies which unite them."

"Primary causes are unknown to us; but are subject to simple and constant laws, which may be discovered by observation, the study of them being the object of natural philosophy. Heat, like gravity, penetrates every substance of the universe, its rays occupy all parts of space. The object of our work is to set forth the mathematical laws which this element obeys. The theory of heat will hereafter form one of the most important branches of general physics."

"If we consider further the manifold relations of this mathematical theory to civil uses and the technical arts, we shall recognize completely the extent of its applications. It is evident that it includes an entire series of distinct phenomena, and that the study of it cannot be omitted without losing a notable part of the science of nature. The principles of the theory are derived, as are those of rational mechanics, from a very small number of primary facts, the causes of which are not considered by geometers, but which they admit as the results of common observations confirmed by all experiment."

"Profound study of nature is the most fertile source of mathematical discoveries."

"The question of terrestrial temperature, one of the most remarkable and difficult in natural philosophy... I have... condensed in a single essay... the results of this theory. The analytical details... I have already published. I was specially desirous of presenting... a complete view of the phenomena and the mathematical relations... between them."

"The heat of the earth is derived from three sources... 1. ...[S]olar rays; the unequal distribution of which causes diversities of climate. 2. ...[T]he common temperature of the planetary spaces; being exposed to the radiation from the innumerable stars which surround the solar system. 3. The earth preserves in its interior that primitive heat which it had at the time of the first formation of the planets. ...We will show ...the principle features of these phenomena."

"The solar system is situated in a region of the universe, every point of which has a common and constant temperature, determined by the rays of light and heat which proceed from the surrounding stars. This low temperature is a little below that of the polar regions of the earth."

"The earth would have only the same temperature as the heavens, were it not for two causes... One is the internal heat... possessed at its formation... only dissipated through the surface; the other is the continued action of the solar rays... which produce at the surface, the diversities of climate."

"Liquids are very poor conductors of heat; but they have, like aeriform media, the property of carrying it rapidly in certain directions. This is the same property which, combining with, combining with the centrifugal force, displaces and mingles all parts of the atmosphere... [and] ocean, and maintains in them, regular and immense currents."

"The interposition of the air very much modifies the effects of the heat upon the surface of the globe. The solar rays traversing the atmospheric strata, which are condensed by their own weight [at decreasing altitudes], heat them very unequally; those which are rarest are likewise coldest, because they... absorb a smaller part of the rays. The heat of the sun... in the form of light, possesses the property of penetrating transparent solids or liquids, and loses this property... when by... terrestrial bodies, it is turned into heat radiating without light."

"This distinction of luminous and non-luminous heat, explains the elevation of temperature caused by transparent bodies."

"We shall describe... the principal results of the prolonged action of the solar rays upon the terrestrial globe. ...[T]he state of the mass has varied continually in proportion to the heat received. This variable... internal temperature... has approached... nearer to a final state... subject to no change. Then each point of the solid sphere has acquired, and preserves... a fixed temperature, which depends only on the situation of the point... The final state of the mass, the heat of which has penetrated all... parts, can... be compared to... a vessel which receives by openings at the top, liquid from some constant source, and permits exactly an equal quantity to escape by orifices. Thus the solar heat has accumulated in the interior of the globe and is... continually renewed."

"We... now consider the second cause of terrestrial heat, which... resides in the planetary spaces. ...[A]scertain what would be the thermometrical state of the terrestrial mass, if it received only the heat of the sun. To facilitate... first leave the atmosphere out of the account. ...[I]f the earth and all the bodies of the solar system, were placed in space deprived of all heat ...The polar regions would be subject to intense cold and the decrease of temperature from... equator to... poles would be incomparably more rapid and extended. In this hypothesis of the absolute cold of space, all the effects of heat... at the surface of the earth, should be attributed to... the sun. The least variance in... [its] distance... from the earth, would occasion... considerable changes in temperature. The interruption of day and night would produce effects sudden... [B]odies, would be exposed... at commencement of night, to a cold of infinite intensity. Animals and vegetables could not resist... the sudden and powerful change... produced at the rising of the sun."

"The primitive heat... in the interior of the earth would not increase the external temperature of space... for... the effect of this central heat has long since become insensible at the surface, although it may be very great at a moderate depth."

"We conclude... that there exists a physical cause always present which modifies the temperature at the surface of the earth, and gives this planet a fundamental heat, which is... independent of the action of the sun and that internal heat preserved... It is to be attributed to the radiation from all the bodies in the universe, whose light and heat can reach us... rays which penetrate every part of the planetary regions... [A]ny point of space whatever which contains these bodies acquires a fixed temperature."

"This temperature of space is not the same in different regions of the universe; but it does not vary in the regions... [of] planetary bodies... [T]he planets of our system... equally participate in the common temperature... augmented for each... by the rays of the sun, according to the distance of the planet from... [it]. ...The intensity and distribution of heat on the surface of these bodies results from the distance from the sun, the inclination of the axes of rotation to the orbit, and the state of the surface..."

"From the constitution of the solar system it is... probable that the temperature of the poles... are a little less than that of space... the same for all... although the distances from the sun may be unequal."

"It is difficult to know how far the atmosphere influences the mean temperature of the globe... It is to... M. de Saussure that we are indebted for a capital experiment which appears to throw... light on this... The theory of the instrument is... 1st... the acquired heat is concentrated, because it is not dissipated immediately by renewing the air; 2d, that the heat of the sun, has properties different from those of [invisible] heat... The rays... are transmitted in considerable quantity through the glass plates... They heat the air and the partitions which contain it. Their heat thus communicated ceased to be luminous, and preserves only the properties of non-luminous radiating heat. In this state it cannot pass through the plate of glass covering the vessel. ...It is necessary to consider attentively this order of facts, and the results of the calculus when we would ascertain the influence of the atmosphere and waters upon the thermometrical state of our globe."

"[I]f all the strata of air of... the atmosphere... preserved their density with their transparency, and lost only the mobility... peculiar to them, this mass of air, thus become solid, on being exposed to the rays of the sun, would produce an effect the same in kind... [as] just described."

"The mobility of the air, which is rapidly displaced... and... rises when heated... diminish the intensity of the effects... [of] a transparent and solid atmosphere, but do not entirely change their character."

"We shall now consider that peculiar heat which our globe had at the time of the formation of the planets, and which continues to be dissipated at the surface under the influence of the low temperature of the planetary space."

"In a military school directed by monks, the minds of the pupils necessarily waver only between two careers in life—the church and the sword. Like Descartes, Fourier wished to be a soldier; like that philosopher he would doubtless have found the life of a garrison very wearisome. But he was not permitted to make the experiment. His demand to undergo the examination for the artillery, although strongly supported by our illustrious colleague Legendre, was rejected with a severity of expression of which you may judge yourselves: "Fourier," replied the minister, "not being noble, could not enter the artillery, although he were a second Newton.""

"Fourier's analytical theory of heat (final form, 1822), devised in the Galileo-Newton tradition of controlled observation plus mathematics, is the ultimate source of much modern work in the theory of functions of a real variable and in the critical examination of the foundation of mathematics."

"At the age of twenty-one he went to Paris to read before the Academy of Sciences a memoir on the resolution of numerical equations, which was an improvement on Newton's method of approximation. This investigation of his early youth he never lost sight of. He lectured upon it... he developed it... it constituted a part of a work entitled Analyse des equations determines (1831), which was in press when death overtook him. This work contained "Fourier's theorem" on the number of real roots between two chosen limits. Budan had published this result as early as 1807, but there is evidence to show that Fourier had established it before Budan's publication. These brilliant results were eclipsed by the theorem of Sturm, published in 1835."

"Fourier took a prominent part at his home in promoting the Revolution. Under the French Revolution the arts and sciences seemed for a time to flourish. ...The Normal School was created in 1795, of which Fourier became at first pupil, then lecturer. His brilliant success secured him a chair in the Polytechnic School, the duties of which he afterwards quitted, along with Monge and Berthollet, to accompany Napoleon on his campaign to Egypt. Napoleon founded the Institute of Egypt, of which Fourier became secretary. In Egypt he engaged not only in scientific work, but discharged important political functions. ...In 1827 Fourier succeeded Laplace as president of the council of the Polytechnic School."

"He carried on his elaborate investigations on the propagation of heat in solid bodies, published in 1822 in his work entitled La Theorie Analytique de la Chaleur. This work marks an epoch in the history of mathematical physics. "Fourier's series" constitutes its gem. By this research a long controversy was brought to a close, and the fact established that any arbitrary function can be represented by a trigonometric series. The first announcement of this great discovery was made by Fourier in 1807 before the French Academy. The trigonometric series \sum_{n=0}^{n=\infty} (a_n\sin nx+b_n\cos nx) represents the function \phi(x) for every value of x if the coefficients a_n = \frac{1}{\pi}\int_{-\pi}^{\pi}\phi(x) \sin nx\,dx, and b_n be equal to a similar integral. The weak point in Fourier's analysis lies in his failure to prove generally that the trigonometric series actually converges to the value of the function."

"It is true that M. Fourier had the opinion that the principal end of mathematics was the public utility and the explanation of natural phenomena; but such a philosopher as he is should have known that the unique end of science is the honor of the human mind, and that from this point of view a question of number is as important as a question of the system of the world."

"He started as a convinced Jacobin... and ended up a cautious liberal."

"He ranks among the most important scientists of the 19the century for his studies in the propagation of heat... and the paternity of the expression ""—effet de serre—is attributed to Fourier."

"The novelty of his method... initially perplexed... mathematicians... from Lagrange to Laplace and Poisson. ...[P]ublication ...was ...delayed as many as fifteen years during which he ...defended, explained and extended [his work]."

"The formula and even the method was... used by Euler in... 1777, published... 1798. (Fourier... having failed to refer to earlier works...) ...[A]s with Bernoulli, Fourier had acquired an intimate understanding of the physical meaning of the problem. Over... two years... Fourier repeated all important experiments... carried out in England, France, and Germany and added experiments of his own. ...[S]triking ...confirmations of his new theory ...together with his overcoming ...difficulties advanced by the old masters. Fourier mentioned the motion of fluids... propagation of sounds and...vibrations of elastic bodies, as other applications ...fully aware of having opened up a new era for the solution or partial differential equations... It was the era of linearization that would dominate mathematics for the first half of the nineteenth century and... has remained important... The diffusion equation is a : Linear combinations of solutions are still solutions. It was not the first such equation... in history... but the method opened up enormous... possibilities."

"Galileo and Hooke demonstrated that every sound is characterized by a precise number of vibrations per second, but the full understanding of even the simplest... vibrators requires... calculus. ...Leonard Euler, Daniel Bernoulli, Jean le Rond d'Alembert, and Joseph Louis Lagrange all studied the vibrating string.... In 1747 d'Alembert found... the wave equation and in 1753 Bernoulli stated the... decomposition of every motion of a string as a sum of elementary sinusoidal motions. Then at the beginning of the following century Fourier developed "harmonic analysis.""

"Le mélange de l'admiration et de la piété est une des plus sûres recettes de l'affection."

"After 1930, political theorists had begun to realize that every democracy—being a government of public opinion—is largely in the hands of those who make public opinion—that is to say, the newspaper-owners. In every country the big business men, the great financiers, were being compelled to purchase the influential newspapers and had little by little succeeded in doing so. They had been very clever in respecting the the external forms of democracy. The people continued to elect their deputies, who continued to to go through the forms of choosing ministers and presidents; but the ministers, presidents, and deputies could hold on to their positions only so long as they did what the Masters of Public Opinion told them to do; and, being well aware of this fact, they were duly submissive."

"What shall we know of our death? Either the soul is immortal and we shall not die, or it perishes with the flesh and we shall not know that we are dead. Live, then, as if you were eternal, and do not believe that your life has changed merely because it seems proved that the Earth is empty. You do not live in the Earth, you live in yourself."

"To interest a Frenchman in a boxing match you must tell him that his national honor is at stake. To interest an Englishman in a war you need only suggest that it is a kind of a boxing match. Tell us that the Hun is a barbarian, we agree politely, but tell us that he is a bad sportsman and you rouse the British Empire."

"The true sporting spirit has always something religious about it."

"We don't go to school to learn, but to be soaked in the prejudices of our class, without which we should be useless and unhappy."

"It is unprecedented...for the men who made a revolution to remain in power after it is over. Yet one still finds revolutionaries: that proves how badly history is taught."

"L'amour de l'humanité est un état pathologique d’origine sexuelle qui se produit fréquemment à l'époque de la puberté chez les intellectuels timides: le phosphore en excès dans l'organisme doit s'éliminer d’une façon quelconque."

"As for hatred of a tyrant, that is a more human sentiment which has full play in time of war, when force and the mob are one. Emperors must be mad fools to decide on declaring wars which substitute an armed nation for their Praetorian Guards. That idiocy accomplished, despotism of course produces revolution until terrorism leads to the inevitable reaction."

"We are always repeating ancestral signs which are quite useless now. When a great actress wants to express hate she draws back her charming lips and shows her canine teeth, an unconscious sign of cannibalism. We shake hands with a friend to prevent him using it to strike us, and we take off our hats because our ancestors used to humbly offer their heads, to the bigwigs of those days, to be cut off."

"British conversation is like a game of cricket or a boxing match; personal allusions are forbidden like hitting below the belt, and anyone who loses his temper is disqualified."

"I like the War. It is only War that gives us a normal existence. What do you do in peace-time? You stay at home; you don't know what to do with your time; you argue with your parents, and your wife — if you have one. Everyone thinks you are an insufferable egotist — and so you are. The War comes; you only go home every five or six months. You are a hero, and, what women appreciate much more, you are a change. You know stories that have never been published. You've seen strange men and terrible things. Your father, instead of telling his friends that you are embittering the end of his life, introduces you to them as an oracle. These old men consult you on foreign politics. I you are married, your wife is prettier than ever; if you are not, all the girls lay siege to you."

"If you want to be thought anything of amongst Englishmen, you must make yourself see their point of view. They don't care for melancholy people, and have a contempt for sentiment. This applies to love as well as to patriotism and religion."

"You see us poor Englishmen searching hard for the solution of a problem when there isn't one. You may think that the Irish want certain definite reforms, and that they will be happy and contented the day they get them; but not at all. What amuses them is discussion itself, plotting in theory. They play with the idea of Home Rule; if we gave it them, the game would be finished and they would invent another, probably a more dangerous one."

"A married man is only half a man."

"A married man seeks to please his wife and not God."

"If you have observed nature, you would have proved that the question of the numbers of mates is certainly not a question of arithmetic. With gnats, ten females are born to one male. Now gnats are not polygamous. Nine out of those females dies spinsters. It is only the old maids who bite us, from which one sees that celibacy engenders ferocity among insects as well as among women."

""I should not care to be married for my money," said Lucie. "Oh, strange creature!" said the doctor, "you would like to be loved for your face alone, that is to say, for the position in space of the albuminoids and fatty molecules placed there by the working of some Mendelian heredity, but you would dislike to be loved for your fortune, to which you have contributed by your labor and your domestic virtues."

"'He who has found a good wife has found great happiness'", quoted the padre, "'but a quarrelsome woman is like a roof that lets in the rain.'"

"There are very few really brilliant men who have not had at least one madman among their ancestors."

"To desire to be perpetually in the society of a pretty woman until the end of one's days, is as if, because one likes good wine, one wished always to have one's mouth full of it."

"C'est au moyen âge...que nous devons les deux pires inventions de l’humanité: l’amour romanesque et la poudre à canon."

"The whole reason of this War is because the Germans have no sense of humor."

"The officer of to-day has seen active service, it's true but as a matter of fact it is quite sufficient in war to have good health and no more imagination than a fish. It is in peace-time that one ought to judge a soldier."

"Telephones are like women. No one really knows anything about them. One fine day, something goes wrong; you try to find out why, no good, you swear, you shake them up a bit and all is well."

"Dr. Johnson was right," said the colonel to me, "Whoever wants to be a hero ought to drink brandy."

"A gentleman is never in a hurry."

"Incoherence is not the monopoly of madness: all the main ideas of a sane man are irrational erections build up, for better or worse, to express his deepest feelings."

"Nietzsche was a genius because he delighted in persecution. Karl Marx was a dangerous maniac. It is only when the feelings of discontent which he tries to explain coincide with those of a whole class, or a whole nation, that the impassioned theorist becomes a prophet, or a hero; while, if he confines himself to explaining that he would rather have been born an Emperor, they shut him up."

"All primitive people thought that a lunatic was possessed by a spirit. When his incoherent words more or less accord with the moral prejudices of the time, the spirit is a good one, and the man i s a saint. In the opposite case, the spirit is evil and the man must be suppressed. It is just according to the time and place and the doctors, whether a prophetess would be worshipped as a priestess or ducked as a witch. Innumerable violent lunatics have escaped the cells, thanks to the War, and their very violence has made heroes of them. And in every Parliament there are at least five or six undisputed idiots who got elected for their madness through the admiration of their constituents."

"Medicine is a very old joke, but it still goes on."

"England will pay ten thousand a year to a lawyer or a banker, but when she has splendid fellows like me who conquer empires and keep them for her, she only gives them just enough to keep their polo ponies."

"It is a fairly consistent law of humanity that men spend about half their lives at war. A Frenchman, called Lapouge, calculated that from the year 1100 to the year 1500, England had been 207 years at war and 212 years from 1500 to 1900. In France the corresponding figures would be 192 and 181 years. According to that same man Lapouge, nineteen million men are killed in war every century. Their blood would fill three million barrels of 180 liters each, and would feed a fountain of blood running 700 liters an hour from the beginning of history."

"Two world wars have destroyed in a few years the material and spiritual capital accumulated by centuries of work. The nineteenth century had hoped to turn man, by virtue of education, into a reasoning being: a half-century of ferocity has proved that a cruel, primitive beast still resides in him."

"Revolt against a tyrant is legitimate; it can succeed. Revolt against human nature is doomed to failure."

"To feminine eyes a man's prestige, or his fame, envelops him in a luminous haze which obscures his faults. The triumphs of an aviator, an actor, a football player, an orator are often responsible for the beginning of a love affair."

"It is a great joy to admire someone without reserve; love which is founded upon admiration of the mind as well as the body of the chosen person undoubtedly affords the keenest delight."

"Happiness flourishes where there is happiness, and love withers quickly in an atmosphere of constraint and gloom."

"Women apparently achieve happiness more easily with energetic and virile men, men achieve it more easily with women who are affectionate and willing to be led. Very young women declare that they want to marry men whom they can dominate, but I have never discovered a woman who was truly happy with a man she did not admire for his strength and courage, nor a normal man who was perfectly happy with an Amazon. The fact is that the element of chance in these matters rarely allows a man or a woman to choose a life companion by an act of pure volition, and it is better so; instinct, despite its mistakes, is surer here than intelligence. The question Do I have to fall in love? should not be asked; one must feel the answer to it within oneself. The birth of love, like all other births, is the work of nature."

"Woman's great strength lies in being late or absent. Presence immediately reveals the weak points of our beloved; when she is absent she become one of the sylph-like figures of our adolescence whom we endowed with perfection."

"Love born of anxiety resembles a thorn shaped so that efforts to pull it out of one's flesh merely cause it to penetrate more deeply therein."

"Most of us have to conquer and ceaselessly reconquer the person whom we desire. It is therefore necessary to arouse love in that person."

"Conquest brings no lasting happiness unless the person conquered was possessed of free will. Only then can there be doubt and anxiety and those continual victories over habit and boredom which produce the keenest pleasures of all. The comely inmates of the harem are rarely loved, for they are prisoners. Inversely, the far too accessible ladies of present-day seaside resorts almost never inspire love, because they are emancipated. Where is love's victory when there is neither veil, modesty, nor self-respect to check its progress? Excessive freedom raises up the transparent walls of an invisible seraglio to surround these easily acquired ladies. Romantic love requires women, not that they should be inaccessible, but that their lives should be lived within the rather narrow limits of religion and convention. These conditions, admirably observed in the Middle-Ages, produced the courtly love of that time. The honoured mistress of the chateau remained within its walls while the knight set out for the Crusades and thought about his lady. In those days a man scarcely ever tried to arouse love in the object of his passion. He resigned himself to loving in silence, or at least without hope. Such frustrated passions are considered by some to be naive and unreal, but to certain sensitive souls this kind of remote admiration is extremely pleasurable, because, being quite subjective, it is better protected against deception and disillusion."

"Byron says that it is easier to die for the woman one loves than to live with her."

"It is easy to be admired when one remains inaccessible."

"The longer the road to love, the keener is the pleasure to be experienced by the sensitive lover."

"It only requires a glance at the advertisements in American magazines to understand how strong and how continuous is woman's preoccupation with her conquest of man."

"The reputation of a Don Juan gives to a man the most dangerous power. Wise virgins resist it, but foolish virgins frequently yield to the desire to take a celebrated lover from a rival — even from a friend. This emotion is a complex one, mad up of vanity, respect for another woman's taste, and the need to establish self-assurance by winning a difficult victory. Don Juan chose his first mistresses; later he was chosen. Byron said that he had been raped oftener than anyone since the Trojan War."

"The desire for security, very marked in women, draws the weaker among them to men who, by their strength or ability, seem to offer protection and support. In time of war they count a warrior's scalps; in time of peace they hunt for genius or wealth. To the man in love the giving of gifts is a way of asserting his power. The penguin and the banker offer pebbles of varying brilliance to their respective loved ones. The finch presents twigs and leaves to its mate as the young man presents woolen threads in the form of carpets and curtains to his fiancee. The swallow and the woman begin to thing of the nest the moment they have chosen their males."

"Novelty, the most potent of all attractions, is also the most perishable."

"In restaurants, the duration of silence between couples is too often proportionate to the length of their life together."

"Why, when I have won her, do I continue to woo her? Because, though she belongs to me, she is not and never will be mine."

"Almost all of our fellow-beings deceive us, but a few of us have known the joy of meeting a woman or a man whose sincerity and frankness were genuine, who in almost every situation has behaved according to our wishes, and who in our most difficult moments has not forsaken us. Those few are familiar with that marvelous feeling: confidence. With at least one person they are able for a little while each day to lift the heavy visor of their helmets, breathe freely, and show their faces and their hearts without fear."

"Clearly, the central argument of the opponents to marriage is that it is an institution whose purpose is to stabilize something that cannot be stabilized, to make something last that will not last. All are agreed that physical love is as natural an instinct as huger or thirst, but the permanence of love is not instinctive. If, as is the case with so many men, physical love must have change, then why the promise of a life's devotion?"

"Marriage makes a man more vulnerable by doubling the expanse of sail exposed to the tempests of social life."

"The life of a couple is lived on the mental level of the more mediocre of the two beings who compose it."

"A man and a woman who, in their young days, agree to have done with sentimental life thereby renounce the search for adventure, the intoxication of new encounters, and the amazing refreshment produced by falling in love again. Their most vital source of energy is cut off; they are doomed to premature insensibility. Their life, scarcely begun, is finished. Nothing can break the monotony of an existence made up of burdens and duties. No further hope, no surprises, no conquests. Their one love will soon be tainted by the cares of housekeeping and the children's education. They will reach old age without ever having known the joys of youth. Marriage destroys romantic love which alone could justify it."

"Civilizations founded upon polygamy have always given way to those founded upon monogamy. Polygamy weakens men and diminishes the charm of the community in which it is practiced; and in any case it is foreign to the tastes and requirements of our modern women."

"The truth seems to be that monogamous marriage, mitigated in certain countries by divorce and in certain other by tolerance of infidelity, persists in our Western civilization as the solution which entails the least suffering for the greatest number of people."

"Passionate love produces distorted visions of actual people. Men who are too much in love expect such extraordinary happiness from marriage that they are frequently disappointed."

"There are more love marriages in the United States than in any other country, but Americans are also given to quick and frequent divorces."

"Auguste Comte defines the feminine sex as the affective or emotional sex, and the male sex as the effective or active sex. This must be understood as meaning that with women there is a much close connection between mind and body. Woman's thought are less abstract than man's."

"Balzac says that many young husbands are so ignorant of women that they make him think of orang-outangs trying to play the violin."

"A true woman loves a strong man because she knows his weaknesses. She protects as much as she is protected."

"I believe that communities which lack the feminine influence are apt to fall into abstraction and the madness of systems which, being false, require violence to put into practice. We have, alas, seen too many examples of this. A masculine civilization like that of ancient Greece perishes through politics, metaphysics, and vanity. Women alone can give these doctrinary drones a sense of the real and simple values of the hive. No true civilization is possible without the collaboration of the two sexes, but there can be no real collaboration unless the differences between the sexes are accepted and a mutual respect established."

"Marriage is not something that can be accomplished all at once; it has to be constantly reaccomplished. A couple must never indulge in idle tranquility with the remark: "The game is won; let's relax." The game is never won. The chances of life are such that anything is possible. Remember what the dangers are for both sexes in middle age. A successful marriage is an edifice that must be rebuilt every day."

"Nothing in our daily life will last if neglected; houses, stuffs, friendships, pleasures. Roofs fall in, love comes to an end. A tile needs re-fastening, a joint must be repaired, a misunderstanding cleared up. Otherwise bitterness is created; feelings deep down in the soul become centers of infection, and one day, during a quarrel, the abscess breaks, and each is horrified by the picture of himself or herself discovered in the other's mind."

"A man who is trying sincerely to disentangle the web of human affairs is greatly helped by the nearness of a woman's mind, vigilant, clever, discreet, lucid, which lights up that shadowy half of his world: women's thoughts."

"A marriage without conflicts is almost as inconceivable as a nation without crises."

"Marriage is not at all what romantic lovers imagine it to be; it is an institution founded upon an instinct; to be successful, it requires not only physical attraction, but will-power, patience, and the always difficult acceptance of "the other"; finally, if these conditions are fulfilled, a beautiful and lasting affection can be established — a unique and, to those who have never known it, incomprehensible mingling of love, friendship, sensuality, and respect, without which there is no true marriage."

"If I had to preach a sermon on the family I would take for my text this phrase of Paul Valery's: "In every family there is concealed a specific interior boredom which causes its members to escape and live their own lives. There is also in every family an ancient and powerful force which manifests itself when the group is gathered in the dining-room for its evening meal, when its members feel free to be completely themselves."

"A friend loves you for your intelligence, a mistress for your charm, but your family's love is unreasoning; you were born into it and are of its flesh and blood. Nevertheless it can irritate you more than any group of people in the world."

"The truth is that the family, like marriage, is one of those institutions whose very importance renders them complex. Abstract ideas are the only simple ones, because they have little to do with life. The family is not the arbitrary creation of a legislator; it is a natural consequence of the division of the species into two sexes, of the human child's protracted helplessness, of maternal love which ministers to this helplessness, of paternal love which is far more artificial and recent in human history, and composed just as much of love for the mother as of that for the child."

"The leveling influence of mediocrity and the denial of the supreme importance of the mind's development account for many revolts against family life. There are many occasions when great men are convinced that, in order to fulfill their destinies, they must escape from the warmth and indulgence of their own families."

"One has very little influence upon one's children. Their characters are what they are and one can do nothing to change them."

"Experience is valuable only when it has brought suffering and when the suffering has left its mark upon both body and mind. Sleepless nights and conflicts with reality make statesmen realists; how could these experiences be usefully handed on to young idealists who expect to transform the universe without effort? The counsels of Polonius are platitudes, but the moment we start giving advice we are all like Polonius. For us those platitudes are packed with meaning, memories, and visions. For our children, they are abstract and boring. We should like to make a wise woman of a girl of twenty; it is physiologically impossible. "The counsels of old age," said Vauvenargues, "are like a winter's sun which gives light but no warmth.""

"Human beings are lazy and it very often happens that one wearies of a new-born emotion for no valid reason unless there is some restraint to stimulate and stabilize it."

"Almost all men improve on acquaintance."

"We console ourselves with several friends for not having found one real one."

"Not all men and women can devote themselves to those whom they respect. Some are jealous of superiority and are far more interested in revealing the faults than in imitating the virtues of a noble character. Others fear the option of a mind that is too lucid and prefer to be friends with someone less exacting."

"Well fitted for friendship is he whom men have not disgusted with mankind, and who, believing and knowing that there are a few noble men, a few great minds, a few delightful souls scattered through the crowd, never tires of searching for them, and loves them even before he has found them."

"We do not completely love those at whom we cannot smile. There is something inhuman in absolute perfection which overwhelms the mind and heart, which commands respect, but keeps friendship at a distance through discouragement and humiliation. We are always glad when a great man reassures us of his humanity by possessing a few peculiarities."

"What men call friendship is only social intercourse, an exchange of favours and good offices; it comes down to a commercial dealing in which self-esteem always expects to profit."

"Human nature is such that the spectacle of another's weakness awakens even in the best of us a feeling of power which contains, along with the sincerest pity, an almost imperceptible mingling of pleasure."

"In the misfortunes of our best friends, we always find something not unpleasing."

"It is often said that in prosperity we have many friends, but that we are usually neglected when things go badly. I disagree. Not only do malicious people flock about us in order to witness our ruin, but other unfortunates as well, who have been kept away by our happiness, and now feel close to us on account of our troubles. When Shelley was poor and unknown, he had more friends than the triumphant Lord Byron. It takes great nobility of soul to be able, without any taint of self-interest, to be friends with fortunate people."

"Disinterestedness is a necessary attribute to real friendship and it is the duty of one friend to guess another's problems and render assistance before it is asked. If our friends have needs that we can satisfy, we should relieve them of the necessity of seeking our help. Apart from the satisfaction usually produced by an action, this permanent ability to give pleasure is perhaps the only advantage of wealth and power."

"True friendship implies full confidence, which may only be completely given or completely withdrawn. If friendship has continually to be analyzed, nursed, and cured, it will cause more anguish than love itself, without having love's strength and its remedies. And if this confidence is ill-placed? Well — I would rather be betrayed by a false friend than deceive a true one."

"Does absolute reliance carry with it a complete exchange of confidences? I believe that true friendship cannot exist otherwise."

"There is not one who speaks of us in our presence as he does in our absence," wrote Pascal. "All affection is based on this mutual deception, and few friendships would survive if we knew what our friends were saying of us behind our backs."

"There is an excellent rule to follow; quarrel, not with the person who said the things (you can never be sure they were said), but with the person who has told of their being said."

"Friendship is the positive and unalterable choice of a person whom we have singled out for qualities that we most admire."

"A successful marriage puts an end to feminine friendships; but if marriage is a failure, the young woman must have others to confide in."

"Dramatists have always made fun of the friendship between a husband and his wife's lover. But is it so comic? These two men undoubtedly have more to say to one another than the lover and his mistress. They get on perfectly well, and it is often the husband's presence that makes endurable the intolerable boredom of certain affairs of this sort. Cases have been known where a break occurred almost immediately following the husband's withdrawal from the scene."

"It is often maintained that friendship between men and women can never approach the high level of friendship between men. How, it is objected, could sensuality not be present in such relationships? if it were not present, would not the least coquettish of women feel herself humiliated? It is contrary to every natural impulse for a man to associate with a woman as freely as is usual in friendship without occasionally being conscious of physical desire, and if he is conscious of it, the whole machinery of the passions is set in motion."

"The friendship of two young people," says Goethe somewhere, "is delightful when the girl likes to learn and the boy to teach."

"Between a man and a woman, collaboration and admiration are more natural than competition. The woman accepts the secondary role willingly; she gives the man what he needs in the way of courage and moral support."

"The reading of a fine book is an uninterrupted dialogue in which the book speaks and our soul replies."

"To reason with poorly chosen words is like using a pair of scales with inaccurate weights."

"Pascal said that if geometry stirred us emotionally as much as politics we would not be able to expound it so well."

"There are very few men who do not reckon the cost to themselves of a system of taxes before approving it."

"Everything that is in agreement with our personal desires seems true; everything that is not puts us in a rage."

"There is no absurdity or contradiction to which passion may not lead a man. When love or hate takes control, reason must submit and then discover justifications for their folly."

"Some people believe themselves to be independent of surrounding influences because their lives have made rebels of them. But rebellion is not a guarantee of independence. On the contrary, it is an acute form of prejudice. The writer who has been too much dominated in childhood will put himself forward as a free thinker in his attacks on religion and family life, but this revolt is the revolt of a slave."

"Thinking is easy," said Goethe, "acting is difficult, and to put one's thought into action is the most difficult thing in the world." And Tolstoy: "It is easier to produce ten volumes of philosophical writing than to put one principle into practice."

"Knowledge is ours only if, at the moment of need, it offers itself to the mind without syllogisms or demonstrations for which there is no time."

"The art of thinking is also the art of believing, because no human being at the present stage of civilization could safely call all his individual and social beliefs into question again or submit them to his conscience. To change all one's opinions is a mental diversion which requires leisure for its indulgence. In order to live a life of action, man must accept most of the moral, social, and religious laws which have been recognized as necessary by his predecessors."

"A man cannot free himself from the past more easily than he can from his own body."

"To work is to transform or move things or creatures in ways that will render them more useful or more beautiful; it is also to study the laws governing these transformations, formulate them or apply them."

"A man's power and intelligence are limited. He who wants to do everything will never do anything. Only too well do we know those people of uncertain ability who say: "I could be a great musician."..."Business would be easy for me."..."I could surely make success in politics." We may be certain that they will always be amateur musicians, failures in business, and beaten politicians. Napoleon held that the art of war consisted of making oneself strongest at a certain point; in life we must choose a point of attack and concentrate our forces there. The choice of a career must not be left to chance."

"Agreeable men are those who are interested in everything; men who accomplish things, who finish their tasks, are those who, during a given period of time, interest themselves in one thing only. In America these men are said to possess "single-track minds"' their tenacity and their obsession are sometimes boring, but they succeed, by repeated attacks, in demolishing the obstacles that hinder their progress."

"He who allows himself to be devoured will be devoured, and he will die before he has done his work. The man who has an ardent passion for work asks of others only what will help him. He shirks no work that ca be of use and that he ca do well, but he flies from conversations, meetings, talkfests, studios full of phrase-makers. Goethe even advises such a man to ignore daily events if he cannot do anything about them. If we spend an hour every morning informing ourselves about distant wars and another hour lamenting their possible consequences, when we are neither ministers, generals, nor journalists, nor anything, we render no service to our country and we waste the most irrecoverable of our possessions: our own short life."

"A man who works under orders with other men must be without vanity. If he has too strong a will of his own and if his ideas are in conflict with those of his chief, the execution of orders will always be uncertain because of his efforts to interpret them in his own way. Faith in the chief must keep the gang together. Obviously deference must not turn into servility. A chief of staff or a departmental head should be able, if it seems to him (rightly or wrongly) that his superior is making a serious mistake, to tell him so courageously. But this sort of collaboration is really effective only if such frankness has true admiration and devotion behind it. If the lieutenant does not admit that his chief is more experienced and has better judgment than he himself, he will serve him badly. Criticism of the chief by a subordinate must be accidental and not habitual. What must an assistant do if he is sure he is right and if his chief refuses to accept his criticisms? He must obey the order after offering his objections. No collective work is possible without discipline. If the matter is so serious that it can have a permanent effect upon the future of a country, an army, or a commercial enterprise, the critic may hand in his resignation. But this must be done only as a last resort; as long as a man thinks he can be useful he must remain at his post."

"A great man's manias must be respected, because the time required to combat them is too precious to waste. A departmental head and his chief reach a state of symbiosis; the clever official knows that words must never be spoken in the chief's presence because they stir up painful complexes or rouse his anger. He knows how to present a proposition so that the chief will be interested and give a favorable opinion. He is clearly aware of the latter's mistakes and weaknesses, respects him no less for them, but he does his best to make up for deficiencies."

"An efficient woman secretary is the perfect assistant. Her role is not confined to taking dictation and "tapping out" letters; she must also file letters and replies, memorize addresses, and turn herself into a walking index. She must possess all the virtues of a departmental head, as well as those of a woman. Being a woman, she has intuition; she can keep intact the self-esteem of her superiors, and she spreads and agreeable atmosphere about the office. At the same time she must not make her femininity obvious, for if one of her superiors should become too conscious of it, the work would suffer. A difficult balance, but one that can be maintained."

"A father is rarely a good teacher; either he thinks he knows things and finds his knowledge to be very slight, or he knows but explains badly, or he is too severe and impatient because teaching bores him, or he is dangerously indulgent because he loves his children too much. It is from professional teachers who have made a success of the art that we must learn its rules. There can be no teaching without discipline. A pupil must first learn to work. Training of the will must precede that of the mind, and this is why home teaching is never very successful. Excuses are too easily accepted: the child has a headache; he has slept badly; there is a party somewhere. A school makes no compromise and that is its virtue. I am inclined to prefer the boarding-school system. It has some serious drawbacks; it sometimes produces immorality and it is always rather severe, but it makes men. The system forces boys to find their own places in a group; in a family they find these places ready-made and it is too easy for them. If absolutely necessary, and if the parents are judicious, day schools are satisfactory up to the age of fifteen or sixteen. For boys between the ages of seventeen and twenty, freedom in a large city is fatal."

"To amuse is not to teach. The object of teaching is to erect a framework of knowledge in a child's mind and gradually to bring the child as near as may be to the average level of intelligence. Later in life the facts taught by experience and new discoveries will add themselves to this framework. It is wrong to attempt to upset this natural order and to appeal to a child's mind by diverting it with the spectacle of modern life. Teaching by means of pictures, radio, and the cinema is in itself ineffective; these methods must not be used unless they involve (and this is possible) some effort or special enthusiasm. That which is learned without difficulty is soon forgotten, and for the same reason, oral instruction which does not require the pupil's personal participation is almost always rather useless. Eloquence slides in and out of young minds. To listen is not to work. (Naturally this does not apply to the teaching of modern languages.)"

"It is better to teach a few things perfectly than many things indifferently, and an overloaded curriculum is useless. The object of instruction is not to produce technicians, but good active minds."

""Teaching," wrote Alain, "must be determinedly slow in pace." This phrase is full of meaning for some modern educators with a dangerous tendency towards neglecting the ancient culture of the race, a necessary foundation for all education, and towards stressing recent doctrines and happenings. Information is not culture, and young men need culture much more than they need information."

"Reading, like all work, has its rules. A perfect knowledge of a few writers and a few subjects is more valuable than a superficial one of a great many. The fine points of a piece of writing are seldom apparent at first reading. In youth, one should search among books as one searches the world for friends, and once these friends are found, chosen, and adopted, one must go into retirement with them. Intimacy with Montaigne, Saint Simon, Retz, Balzac, or Proust would be enough to enrich one's whole life."

"Must an artist live in the world or out of it? I believe this to be an unanswerable question. Total retirement, natural to the Saint, is injurious to most artists. They work marvelously so long as there are materials at hand. Goethe has further advice: "Solitude is a wonderful thing when one is at peace with oneself and when there is a definite task to be accomplished.""

"The art of resting is a part of the art of working. A man who is tired and greatly in need of rest cannot do any good work. We are all familiar with those terrible mornings after sleepless nights when our brains refuse to function. It would be useless then to attempt to apply the principles of the art of working. Those principles presuppose mind and body to be in good condition. The human organism cannot live without alternating work and rest."

"It is often difficult to fill an active healthy man's leisure. He is bored when not working; he paces the floor like a caged animal and sinks naturally into vices which are merely the means of getting numberless vivid sensations from his body with which to fill his empty hours. Modern civilization, with its inventions and machines, has increased the number of these hours, and we must learn how to use them."

"It is restful to leave one's home; not because traveling does not entail varied and difficult daily actions, but because it removes our responsibilities. Except in the case of official persons, the traveler now lives for himself alone, and is no longer accountable to a community or a family clan. A foreign country is merely a spectacle; in it we no longer have the continual awareness of responsibility. All of us, from time to time, need a plunge into freedom and novelty, after which routine and discipline will seem delightful by contrast. Periods of rest, however, must be brief, but it is amazing to discover how a few days of travel can restore our mental freshness."

"The man who truly loves his work returns to it after the briefest rest with a curious kind of voluptuousness. When he is completely absorbed in his job, the end of work seems like the end of life."

"To disgust men with their work is a serious blunder on the part of human society; what could be more natural than their liking for what they do? Work keeps off boredom, vice, and poverty. It is the remedy for all imagined evils. "The souls' joy lies in doing," said Shelly. Active work saves man from himself; indolence make shim a prey to useless regrets, dangerous reveries, enviousness, and hate. Also the first rule of the art of governing is, at all costs, to keep a nation at work. A bored nation is impossible to govern, but a nation occupied by work which it believes to be useful and accomplishes on its own initiative is already a happy one."

"Men can usefully undertake and properly accomplish a common task only when one of them continually directs the activities of all towards the same end. This is self-evident when actions which must follow a rhythm are involved. It would be useless for a gang of men laying rails or a rowing-crew to exert themselves if a foreman or coxswain did not control their movements. Every non-directed collective action turns rapidly into confusion and disorder. All who have fought in a battle know how necessary it is that someone should be in command; and what is true of the army is true of the dockyard, the factory, the newspaper office, the whole country. Whenever men are required to act together, there must be a chief."

"In ancient and respected monarchies the transmission of power is accomplished peacefully, and the hereditary leader enjoys, in the estimation of his subject, an added natural prestige of incalculable value. The high position occupied by the king of England is due to such prestige. Napoleon, who wished to found a dynasty, fully realized this; he knew that the king thought conquered, would still be king, but that a self-created emperor needed the support of continuous victories."

"Paul Valéry has no hesitation in saying that the greatest evils today are elections and diplomas."

"There is little to be said of seniority. It is evident that when men grow older they acquire experience, unless they are completely idle, stupid, or too obstinate to learn anything. But there are many types of old men, and no one has ever maintained that, in order to pick out the best of the, it is enough to look at their birth certificates. Therefore appointments have to be made."

"Nothing is so discouraging to subordinates as a chief who hesitates. "Firmness," said Napoleon, "prevails in all things.""

"Stupidity is a factor to be reckoned with in human affairs. The true leader always expects to encounter it, and prepares to endure it patiently so long as it is normal stupidity. He knows that his ideas will be distorted, his orders carelessly executed; and that there will be jealousy among his assistants. He takes these inevitable phenomena into account, and instead of attempting to find men without faults, who are non-existent, he tries to make use of the best men at his disposal — as they are, and not as they ought to be."

"Tell only what is necessary to the person one must tell, and only when it must be told."

""Nothing," wrote General de Gaulle, "strengthens authority so much as silence." Speech dilutes thought; it allows one's courage to leak away — in short, it dissipates the concentration that is required."

"Character is of the first importance, but intelligence is nevertheless essential. Ii is desirable for a leader to have a broad education. History and poetry increase his knowledge of human passions. Culture offers the man of action opportunities now and then to capture his serenity; it puts at his disposal models of order and clarity. It is, in a sense, a work of art to reconstruct a country or to lead an army, and the man who has acquired a sense of beauty from his studies will be the more successful for it."

"A leader's intelligence must have simplicity and clarity; action is difficult when the mind is full of complex theories and schemes. An over-organized industry wastes just as much money as one without organization — the transmission uses up all the motor's power. (For this reason small enterprises directed by one man have the better of larger trusts because their costs are less and the quality of their product higher.) A leader must have a few very simple ideas, acquired from experience and confirmed by putting them into practice. This structure created by experience will contain much exact knowledge for use in connection with a given action."

"A leader should have a quick intelligence. Time is a factor in all action. An imperfect scheme put into action at the proper time is better than a perfect one accomplished too late. Sometimes time is so important that it becomes the principal consideration."

"An order must first of all be clear. A meditation may be vague, a scheme always has something of the vision in it, but an order must be precise. All order can be misunderstood; an obscure one will never be understood. "To do a thing well," said Napoleon, "one must do to oneself." This is not always true, but the prudent leader will admit that few people understand and that almost everyone forgets. It is therefore not enough to give an order; one must see to its execution and, when giving it, anticipate anything that may nullify its effectiveness. The stupidity of human beings and the malevolence of chance are limitless. The unexpected always happens. The leader who endeavors to frustrate the onset of ill luck and who strengthens the weak points in his schemes against stupidity is more apt to impose his will than one who does not take these measures."

"It was said of President Wilson that he had faith in humanity but distrusted all men. The true leader distrusts humanity but has faith in a few men."

"As the experienced chauffeur can tell by listening to his motor that one of its cylinders is not firing properly, so the born leader knows when his subordinates are not serving him, seeks the cause, and finds it."

"An exacting leader can always command more affection that one who is indifferent. The best way to impose severity is to have about one only those whose qualities one values. Any man ca easily endure criticism if his character and intelligence are clearly not called into question. To say quickly and forcefully what one feels strongly is the wise course. A sever reproach, if rapidly spoken, is less painful than hostile and sulky dissatisfaction. Subordinates must realize that if an order is not carried out they will suffer, but also that they will be exonerated if its execution leads to disaster. A true leader will always take full responsibility for his actions."

"As far as possible the duty of a leader is to foresee dissatisfaction and to remedy injustice before complaints are made. To accomplish this he must maintain close contact with the men he controls. Let him go into the trenches if he is a general; let him arrive at the factory with his workmen now and then if he is the manager. He must have some imagination; an understanding of other men's lives is necessary to him, so that he may be able to protect those under him from unnecessary suffering. The secret of gaining their affection is to feel affection for them and to be able to do their jobs as well as they do them themselves. Men endure taking orders, and even like it, if the orders are given intelligently."

"The head of a free nation's government must direct towards obscure and shifting objectives the actions of a group of people who are not compelled to obey him by anything except the fear of anarchy, which fear does not exist in times f social peace. He can do nothing without being criticized by opponents whose desire to put someone in his place makes them the more pitiless. His lieutenants are not respectful assistants; they are his equals and his eventual successors."

"A great statesman, like a good housekeeper, knows that cleaning has to be done every morning."

"The degree of our worthiness to become a free people shall be determined by our ability to respect a lawful leader, to agree to the existence of an opposition, to listen to its arguments, and especially to put the nation's good above all party prejudices and private interest. Liberty is not one of man's inalienable rights' it is a desirable but difficult acquisition, and must be contended for constantly."

"Old age is far more than white hair, wrinkles, the feeling that it is too late and the game finished, that the stage belongs to the rising generations. The true evil is not the weakening of the body, but the indifference of the soul. Upon crossing the shadow line, it is more the desire to act than the power to do so that is lost. Is it possible, after fifty years of experiences and disappointments, to retain the ardent curiosity of youth, the desire to know and understand, the power to love wholeheartedly, the certainty that beauty, intelligence, and kindness unite naturally, and to preserve faith in the efficacy of reason? Beyond the shadow line lies the realm of even, tempered light where the eyes, not being dazzled any more by the blinding sun of desire, can see things and people as they are. How is it possible to believe in the moral perfection of pretty women if you have loved one of them? How is it possible to believe in progress when you have discovered throughout a long and difficult life that no violent change can triumph over human nature and that it is only the most ancient customs and ceremonies that can provide people with the flimsy shelter of civilization? "What's the use?" says the old man to himself. This is perhaps the most dangerous phrase he can utter, for after having said: "What's the use of struggling?" he will say one day: "What's the use of going out?" then: "What's the use of leaving my room?" then: "What's the use of leaving my bed?" and at last comes "What's the use of living?" which opens the portals of death."

"In every young government strength is worth more than ancestral wisdom, but no government can remain young. As it grows older there is more respect for mature men than for old men. The leader who has build his career upon a basis of youth, loses youth. Like the old wolf, he tries to hide his disgrace; he keeps himself fit and affects the fearlessness and excess of a young man; but sooner or later time will make him a senator, then a corpse."

""Old age is a tyrant," said La Rochefoucauld, "who forbids indulgence in the pleasures of youth under penalty of death." First of all, those of love are prohibited. Old men and old women have the utmost difficulty in inspiring love, though they be full of spirit and vigor. When affairs of this sort do exist, it must be determined how great a part is played by respect, admiration, and abnegation."

"Balzac has often provided us with the tragic spectacle of an old man in love. Obliged now to obtain with gifts and favors what his personal charm won for him in his earlier days, the aged lover will ruin himself for every young woman clever enough to waken a crazy hope in his breast. Chateaubriand, who knew only too well what such suffering was like, left a terrible manuscript entitle Amour et Vieillesse; it is the long and grievous lament of a lover who does not know hot to grow old. "Those who have loved women a great deal will always love them; that is their punishment." And women who have loved many men are punished by hearing the younger among them say with genuine surprise: "I'm told she was once very beautiful.""

"Faults of the mind increase with old age as do those of the features. An old man is incapable of taking up new ideas because he lacks the power to assimilate them, so he clings with crabbed tenacity to the opinions of his maturity. He pompously believes himself able to deal with any problem. Contradiction infuriates him, and he regards it as lack of respect. "In my days," he says, "we never contradicted our elders." He forgets that in his day these same words were spoken to him by his grandfather. Unable to interest himself in what is happening round him and thereby keep himself up to date, he tells stories of his past over and over again; and these are so boring to his younger listeners that they end by avoiding him altogether. Solitude is the greatest evil of old age; one by one lifelong friends and relative disappear, and they cannot be replaced. The desert widens, and death would be pleasant if its rapid approach were not so curiously threatening."

"Old age diminishes our strength; it takes away our pleasures one after the other; it withers the soul as well as the body; it renders adventure and friendship difficult; and finally it is shadowed by thoughts of death."

"Everything that tends to make it difficult to distinguish youth from age is an act of civilization. The best-mannered age in history invented the wig — a homage rendered by hair to baldness. The effect of powder and rouge is to make young women like their grandmothers, and invalids like healthy people. Clever dressmaking establishments and beauty shops create fashions which make it possible for elderly women to keep hoping. After a certain age, the art of dressing consists of hiding one's shortcomings, and this is another form of politeness. The veil is a marvelous invention for confusing the image and giving its wearers the semblance of beauty. All adornments are veils: they conceal the ravages of time as well as may be."

"At eighty, a man has experienced everything: love, and its ending; ambition, and its emptiness; several foolish beliefs, and their rectification. Fear of death is not very great; affections and interest concern people who have died and events of the past. In a cinema theatre when the show is continuous the spectator has the right to retain his seat as long as he wishes to do so, but actually, when the scenes he has already witnessed reappear on the screen, he leaves the theatre. Life is a continuous show. The same events take place every thirty years, and they become boring. One after another the spectators take their departure."

"There must be no premature renunciation, physical or emotional. The heart, like the body, needs exercise. Naturally there can be no deliberate stirring up of emotion, but why, merely for reasons of age, should one deny oneself those that can be genuinely experienced? Because old men in love are ridiculous? They are ridiculous only if they forget that they are old men. There is nothing ridiculous about two old people really in love. Each still finds in the other those qualities which were admired in youth. Tender consideration, affection, and admiration have no age. In fact, it often happens that, when youth and its passions have vanished, love takes on an asceticism which is delightful. Sensual misunderstandings disappear with physical desire and jealousy with youth; impetuosity wanes with the body's strength. From the remnants of a stormy youth may be created an agreeable old age. Thus the existence of a couple resembles a river which leaps dangerously over jagged rocks near its source, but whose clear waters flow more slowly as it approaches the sea, its broad surface reflecting the poplars along its banks and the stars at night."

"Growing old is no more than a bad habit which a busy man has no time to form."

"Great things are not accomplished with physical strength and agility," says Cicero, "but through consultation, authority, and the mature wisdom which old age, far from lacking, is endowed with abundantly."

"The art of growing old is the art of being regarded by the oncoming generations as a support and not as a stumbling-block, as a confidant and not as a rival."

"There is much to be said concerning retirement. Some men cannot survive it because they have not prepared themselves for it. For the man who has retained his curiosity, retirement in old age can be the most enjoyable period of his life; but he must be aware of the emptiness of public renown and desire the peace of obscurity; he must still have the wish to learn and understand; in his village, his garden, or his house, he must have some restricted personal occupation. The wise man, after having given all his time to his public activities, now devotes himself entirely to his personal affairs and development; and this will be easier for him if he has been able to interest himself in poetry and the beauties of nature, even during his busiest years. For myself, I cannot imagine a pleasanter old age than one spent in the not too remote country where I could reread and annotate my favorite books. "The mind," says Montaigne, "must thrive upon old age as the mistletoe upon a dead oak.""

"The dead are friends whom death is powerless to take from us. Great writers are immortal companions who can embellish our old age as they enchanted our young days. Music, too, is an extraordinarily faithful friend. To those of us who have lost our faith in human nature, it offers refuge in other pleasant worlds."

""A man's life is happy," says Pascal, "if he begins by being in love and ends by being ambitious." It will be still happier if, after all his ambitions have been satisfied, it ends in tranquility."

"It is not events and the things one sees and enjoys that produce happiness, but a state of mind which can endow events with its own quality, and we must hope for the duration of this state rather than the recurrence of pleasurable events. Is this state actually an interior one, and can we recognize it otherwise than the by the changes it produces in all exterior things? If we exclude sensation and memory from our thoughts, there is nothing left but a wordless emptiness. Where can pure ecstasy and pure happiness be found? As certain phosphorescent fish see the deep water, the seaweed, and the other creatures of the sea light up at their approach but never perceive the movable source of this illumination because it is in themselves, so the happy man, though he is aware of his effect upon others, has difficulty in perceiving his happiness and even greater difficulty in predicting it."

"No great amount of experience is required to discover that the greedy search for money or success will almost always lead men into unhappiness. Why? Because that kind of life makes them depend upon things outside themselves."

"Among the idle rich, boredom is one of the most common causes of unhappiness. People who have difficulty in earning their living may suffer greatly, but they are not bored. Wealthy men and women become bored when they depend upon the theater for their enjoyment instead of making their own lives interesting."

"The best way to honor friends who have died is to treat our living ones with equal affection."

"There is no happiness without forgetfulness. I have never known a real man of action to be unhappy during action. How could he be? Like a child at play, he stops thinking of himself."

"For intelligent people, action often means escape from thought, but it is a reasonable and a wise escape."

"Choose a community to live in whose efforts lie in the same direction as your own and where there will be interest in your activities. Instead of living in conflict with your family, who in your opinion do not understand you, and in the conflict destroying your happiness and that of others, seek out friends who think as you do. If you are religious, live among believers; if you are a revolutionary, live among your own kind. You can still try to convince the skeptical, and in this you will have the support of those who are in agreement with you."

"It is wrongly held by many that to be happy one must have the admiration and respect of a great many people; but the esteem of one's own circle is essential. Stéphane Mallarmé, deeply beloved by a few disciples, was far happier than a celebrated man who knows that his reputation is questioned by those whom he admires. The monastery had brought peace to innumerable souls through its singleness of thought and purpose."

"Obviously the future must be considered in the light of one's own power to influence events. The man of action cannot be a fatalist. The architect has to think of the future of the house he is building; a workman has to take measure for safeguarding his old age; a member of the Chamber has to consider the possible effects of the budget for which he is going to vote. But once decisions are made and measures taken, peace of mind must be re-established. It is absurd to try to foresee things when the means of doing it are lacking."

"When one is already happy it is important not to lose the virtues which have produced happiness. When they are successful, many men and women forget prudence, moderation, and kindness — qualities which were instrumental in their success. They are arrogant or thoughtless; an excessive self-confidence prevents them from accomplishing difficult tasks, and they soon become unworthy of their good fortune. They are surprised when their luck changes from good to bad. The ancient practice of sacrifice to the gods in return for happiness was a wise one. Polycrates, Tyrant of Samos, threw his precious ring into the sea as a sacrifice, and there are several ways of throwing the ring of Polycrates into the sea. The simplest is to be modest."

"He who has not spent hours, days, or years with someone he loves cannot know what happiness is, for he is unable to imagine a protracted miracle like this — one which makes out of ordinary sights and events the most enchanted existence."

"An unsatisfied woman requires luxury, but a woman who is in love with a man will lie on a board."

"It is true that in thus giving his love to fragile beings man becomes more vulnerable. He who passionately loves a woman, children, or his country gives hostages to fortune. He will be tortured from then on, though he be in good health, put down though he be powerful, forced to ask for mercy though he be courageous and hardened to suffering. Fortune has him in her grasp. He is forced to watch with burning anxiety the sickness of those he love tenderly — a suffering far worse than that caused by any malady of his own, because his physical powers are intact. He wants to help, but feels utterly useless. He would like to surrender himself instead of his precious hostages, and sickness — arrogant and tyrannical — chooses its victims relentlessly. In spite of himself he feels like a coward and a traitor, because he has escaped. This is the cruellest of all human torments."

"One of the most serious obstacles to happiness is the awkwardness of modern man, with his mind full of doctrines and abstract formulas, when he attempts to re-establish contact with real emotions. Animals and unsophisticated people achieve happiness more naturally, because their desires are simpler and truer. Civilized man, a parrot enslaved by his chattering, ceaselessly inoculates himself with loves and hatreds which he does not actually fee."

"There is no permanent equilibrium in human affairs. Faith, wisdom, and art allow one to attain it for a time; then outside influences and the souls' passions destroy it, and one must climb the rock again in he same manner. This vacillation round a fixed point is life, and the certainty that such a point exists is happiness. As the most ardent love, of one analyses its separate moments, is made up of innumerable minute conflicts settled invariably by fidelity, so happiness, if one reduces it to its important elements, is made up of struggles and anguish, and always saved by hope."

"In this lack of diplomatic preparation and in this abandonment of Europe to German hegemony the responsibility of Great Britain was at least as great as that of France. Many powerful groups were united in restraining Great Britain from adopting a courageous and foresighted foreign policy. The bankers of the City were concerned about the money they had loaned to Germany and they persisted in the naïve hope that they could do business with a country that was shouting from the roof tops its intention to be self-sufficient. A certain number of persons of importance in England, terrified by Bolshevism, believed foolishly they had found in Nazism a barrier to the Revolution. At the same time the intellectual liberals were preaching peace at any price and unilateral disarmament, which was destined to be the death of liberalism. All these tendencies combined magnificently to play into the hands of Germany."

"Today one can say that that war was lost, so far as France was concerned, at the very moment it was begun. It was lost because we did not have enough airplanes, or enough tanks, or enough anti-aircraft guns and because we did not have enough factories to build what we lacked. It was lost because our Ally had only a tiny army and did not possess the means of expansion which would have permitted him to take quick advantage of his immense reserves of men and riches."

"We English," Lord Tyrrell, Ambassador to France, said to me about 1930, "we English, after the war, made two mistakes: we believed the French, because they had been victorious, had become Germans, and we believed the Germans, through some mysterious transmutation, had become Englishmen."

"In 1936 at the time when the German troops had reoccupied the Rhineland in defiance of the Treaty of Locarno, English public opinion, drunk with pacifism, had refused to support us. "Why should we?" an English politician said to me. "The Germans can do what they like in their own back garden.""

"From the day of the Armistice England had wanted nothing but to return to her well-kept lawns, her country houses, her sports, her traditional way of life, and she turned a deaf ear to all talk of armaments and fighting. Her professors taught the youth of the country that war was a survival of barbarism and could easily be eliminated. They did not tell their pupils that unless force is used to sustain justice injustice will triumph."

"In attaching so much importance to the idea of the League of Nations England was moved in part by a sincere idealism but also by a false idea she had formed of a League of Nations that would overcome cannon with volleys of edifying discourse."

": To be strong. A nation that is not ready to die for its liberties will lose them. To act quickly. Ten thousand airplanes built in time are better than fifty thousand after the battle. To direct opinion. A leader shows the way; he does not follow. To preserve a united country. Political parties are passengers aboard the same ship; if they wreck it, all will perish. To protect public opinion against the influences of foreign governments. To defend ideas is legitimate; to accept money from abroad for defending them is a crime. To punish immediately and severely any illegal violence. Incitement to illegal violence is a crime. To protect youth against teaching calculated to weaken the unity of the country. A state that does not try to preserve itself commits suicide. To demand that those who govern lead upright lives. Vice of any kind gives a foothold to the enemy. To believe passionately in the ideas and in the way of life for which you are fighting. It is faith that creates armies and even arms. Liberty deserves to be served with more passion than tyranny."

"No country in the world has more reverence than France for a good literary education. Every middleclass Frenchman knows at least some of his classics by heart; he has been brought up on La Fontaine, and Corneille, and Molière. The Comédie-Française, which is the national theatre, and the French Academy, are public institutions, and a surprisingly great part of the nation takes an interest in their ceremonies. Very often in the course of the last fifty years, France was governed by professors. Whether it was a sound idea or not is another story, but it is a fact, and it shows the great importance attached by Frenchmen to classical eloquence, to the proper use of words, to simple and beautiful language."

"In the seventeenth and eighteenth centuries, at the courts of the last Kings of France, idle men and women of infinite subtlety took pleasure in analysing very minutely each other's feelings and thoughts. The result was this wonderful literature that goes from La Bruyère and Pascal to Stendhal and Marcel Proust. France became a country of very refined taste. The part played by her in modern Europe was in a way similar to that played by Greece in the ancient world; she took pleasure in a delicious simplicity. Other literatures may have had more strength, more romantic violence; none had that mysterious perfection."

"The people themselves, men and women, are sometimes in France, works of art... [M]any Frenchmen, in the happy days of peace, had turned life into a fine art. What could be more delightful than to dine with a few well-chosen friends, in a small Paris restaurant? The owner, who was called the Patron, was, of course, at the same time, the chef. He wasn't so much interested in your money as in your appreciation of his great talents. He wasn't a tradesman, but an artist and a friend. And the guests were often worthy of the setting. Paris conversation at its best was witty, brilliant, sometimes deep, never ponderous, sparkling with anecdotes, portraits and sketches of the great."

"It's much better to run the risk of a few kisses before marriage, for they at least leave some memories." "...or some regrets."

"A little unsure of himself in her presence, he always addressed her in questions, a habit common to parents, sovereigns, generals, and teachers."

"It's better to arouse pity than envy."

"Genius consists of equal parts of natural aptitude and hard work."

"I have always maintained...that no one judges the mistakes of love — so long as they are accompanied by sincere repentance — that no one judges them with more understanding than a woman at once irreproachable and sensitive."

"Our poor bodies have strength and resources that we learn to know only when we are in the gravest situations."

"Sometimes with men, their pride can override their hearts."

"The best part of our misfortunes — our moral unhappiness, I mean — comes from the fact that we have words to describe them.... We give them body, we even go so far as to give them a body which is not their own, for the words of common language do not always correspond to our sufferings, which may be of a new and distinct sort.... And then, too, words prolong and preserve sorrows that should long have been forgotten. Animal nature forgets...."

"A great writer has a high respect for values. His essential function is to raise life to the dignity of thought, and this he does by giving it a shape."

"The clear and simple words of common usage are always better than those of erudition. The jargon of the philosophers not seldom conceals an absence of thought."

"The great classic writers, it will be said, sought rather to proclaim universal truths than to leave their imprint on them."

"Style is the outcome of constraint."

"The aspiring author, whether genius or not, should never let a day pass without writing at least a few lines."

"Writing should never be allowed to become a substitute for living. Style cannot breath in a void. It should not be forgotten that Dickens was at one time a reporter, Balzac a lawyer's clerk and Tchekov a county doctor. Art is different from life but cannot exist without it."

"In the case of a novel, or any imaginative work, especially if the tone is poetic, my own preference is for ending with a touch of symbolism which shall leave the reader brooding. A fine novel, a well-written story, "proves" nothing. Certain characters have played their parts, life goes on, and the final passage may be allowed to remain with one foot in the air, as is the case with some of Chopin's conclusions. But there is no absolute rule in such matters, and there are epic novelists who like to end on a powerful crescendo, as Ravel does in Bolero, or Dvorak in the New-World Symphony. Composition has features which are common to all the arts, and the author can learn as much about his business in the concert hall as in the library."

"The cinema...may have a specific beauty of its own, but it does not permit that constant re-reading, that meditative brooding, those turning-back to passages heavily charged with meaning, which form the special pleasure of the novel-reader."

"Almost all the great novels have as their motif, more or less disguised, the "passage from childhood to maturity", the clash between the thrill of expectation, and the disillusioning knowledge of the truth."

"One can love a real woman after having loved her imagined counterpart. Similarly, one can adapt oneself to a society which, previously, one held in contempt."

"The really great novel tends to be the exact negative of its author's life. "The characters crowd onto the page", writes Mauriac, "there to accomplish all those things which the personal destiny of the author has kept at bay."

"The truth is that, from the immense spectacle of the world, each novelists retains the one adventure which enable shim to give expression to his own essential self, just as the painter sees in nature only pictures painted in his manner."

"Hence, Paul Morand's generalization to the effect that French writers are never younger, never more free from constraint, than when they have passed their sixtieth birthday. By that time they have broken free from the romantic agonies of youth and turned their backs on that pursuit of honors which, in a country where literature plays a social role, absorbs too much of their energies during the years of maturity."

"The old writer, like the old actor, is a master of his craft. Youthfulness of style is no more than a matter of technique."

"Of women he [Voltaire] has no very high opinion. To judge from his treatment of them, their minds are exclusively occupied by the prospect of making love to handsome young men with good figures, though, being both venal and timid, they are prepared to hire their bodies to old inquisitors or soldiers if, by so doing, they can save their own lives or amass riches. They are inconstant, and will gladly cut off the nose of a husband fondly mourned in order to cure a new lover."

"So, human beings complain that the world is ill-made, do they? But ill-made for whom? For Man, who, in the immense design of the Universe is no more than an unimportant mould! The probability is that everything in this world which we think is botched or erroneous has its reasons at a totally different level of existence. The mould endures, no doubt, a small amount of suffering, but somewhere there are giants who, huge in stature as in mind, live in a state of semi-divinity. This is Voltaire's answer to the problem of evil. It is not very satisfactory because the mould need never have been created, and, in the eyes of God, it may well be that mere size is of no importance."

"Only passions can raise a man above the level of the animal."

"Le mal de prendre une hypallage pour une découverte, une métaphore pour une démonstration, un vomissement de mots pour un torrent de connaissances capitales, et soi-même pour un oracle, ce mal naît avec nous."

"Collect all the facts that can be collected about the life of Racine and you will never learn from them the art of his verse. All criticism is dominated by the outworn theory that the man is the cause of the work as in the eyes of the law the criminal is the cause of the crime. Far rather are they both the effects."

"Vous n’avez ni la patience qui tisse les longues vies, ni le sentiment de l’irrégularité, ni le sens de la place la plus exquise d’une chose, … « L’intelligence, pour vous, n’est pas une chose comme les autres. […] vous l’adorez comme une bête prépondérante. […] Un particulier qu’elle enivre, compare sa pensée aux décisions des lois, aux faits eux-mêmes, nés de la foule et de la durée : il confond le rapide changement de son cœur avec la variation imperceptible des formes réelles et des Êtres durables. … C’est par cette loi que l’intelligence méprise les lois... et vous encouragez sa violence ! Vous en êtes fous jusqu’au moment de la peur. Car vos idées sont terribles et vos cœurs faibles. Vos pitiés, vos cruautés sont absurdes, sans calme, comme irrésistibles. Enfin, vous craignez le sang, de plus en plus. Vous craignez le sang et le temps."

"We civilizations now know ourselves mortal."

"For the musician, before he has begun his work, all is in readiness so that the operation of his creative spirit may find, right from the start, the appropriate matter and means, without any possibility of error. He will not have to make this matter and means submit to any modification; he need only assemble elements which are clearly defined and ready-made. But in how different a situation is the poet! Before him is ordinary language, this aggregate of means which are not suited to his purpose, not made for him. There have not been physicians to determine the relationships of these means for him; there have not been constructors of scales; no diapason, no metronome, no certitude of this kind. He has nothing but the coarse instrument of the dictionary and the grammar. Moreover, he must address himself not to a special and unique sense like hearing, which the musician bends to his will, and which is, besides, the organ par excellence of expectation and attention; but rather to a general and diffused expectation, and he does so through a language which is a very odd mixture of incoherent stimuli."

"Poetry is simply literature reduced to the essence of its active principle. It is purged of idols of every kind, of realistic illusions, of any conceivable equivocation between the language of "truth" and the language of "creation.""

"Science is feasible when the variables are few and can be enumerated; when their combinations are distinct and clear. We are tending toward the condition of science and aspiring to do it. The artist works out his own formulas; the interest of science lies in the art of making science."

"Science means simply the aggregate of all the recipes that are always successful. All the rest is literature."

"An intelligent woman is a woman with whom one can be as stupid as one wants."

"The painter should not paint what he sees, but what will be seen."

"God made everything out of nothing. But the nothingness shows through."

"Everything simple is false. Everything complex is unusable."

"The very object of art, the principle of its artifice, is precisely to impart the impression of an ideal state in which the man who reaches it will be capable of spontaneously producing, with no effort or hesitation, a magnificent and wonderfully ordered expression of his nature and our destinies."

"This character out of my fantasy, whose author I became in the days of my partly literary, partly solitary or . . inward youth, has lived, apparently, since that faded time with a certain life — which his reticence, more than what he said, has persuaded a few readers to attribute to him. Teste was conceived — in a room where Auguste Comte spent his early years — at a period when I was drunk on my own will and subject to strange excesses of consciousness of my self. I was suffering from the acute ailment called precision. I tended toward the extreme of the reckless desire to understand, and I searched in myself for the critical points in my powers of attention."

"La bêtise n’est pas mon fort. J’ai vu beaucoup d’individus ; j’ai visité quelques nations ; j’ai pris ma part d’entreprises diverses sans les aimer ; j’ai mangé presque tous les jours ; j’ai touché à des femmes. Je revois maintenant quelques centaines de visages, deux ou trois grands spectacles, et peut-être la substance de vingt livres. Je n’ai pas retenu le meilleur ni le pire de ces choses : est resté ce qui l’a pu."

"My soul is nothing now but the dream dreamt by matter struggling with itself!"

"But what, Phaedrus, is the contrary of a dream if not some other dream?… A dream of vigilance and tension dreamt by Reason herself!—And what would such a Reason dream?—If a Reason were to dream—a Reason hard, erect, eyes armed, mouth closed, as though mistress of her lips—would not the dream she dreamt be what we see now—this world of exact forces and studied illusions?—A dream, a dream, but a dream interpenetrated with symmetries, all order, acts and sequences!"

"You have experienced nothing that was not both lawful and obscure, and thus conforming perfectly to the human machine. Are we not organized fantasy? And is not our living system functioning incoherency, disorder in action? Do not events, desires, ideas interchange within us in the most necessary and incomprehensible ways?"

"Reason, sometimes, seems to me to be the faculty our soul possesses of understanding nothing about our body!"

"[T]he soul of love is the invincible difference of lovers, while its subtle matter is the identity of their desires."

"What are mortals for?—Their business is to know. Know? And what is to know?—It is assuredly: not to be what one is.—And so here are humans raving and thinking, introducing into nature the principle of unlimited error, and myriads of marvels!"

"I cannot think that there exists more than one Sovereign Good."

"To construct oneself, to know oneself—are these two distinct acts or not?"

"What is most beautiful is of necessity tyrannical."

"What is there more mysterious than clarity?… What more capricious than the way in which light and shade are distributed over hours and over men?"

"Man can act only because he can ignore."

"And do not humans strive in a thousand ways to fill or to break the eternal silence of those infinite spaces that affright them?"

"Man discerns three great things in the All: he finds there his body, he finds there his soul—and then there is the rest of the world. Between these things there is an unceasing commerce, and sometimes even a confusion arises; but always after a certain time has elapsed, these three things come to be clearly distinguished from one another."

"It is therefore reasonable to think that the creations of man are made either with a view to his body, and that is the principle we call utility, or with a view to his soul, and that is what he seeks under the name of beauty. But, further, since he who constructs or creates has to deal with the rest of the world and with the movement of nature, which both tend perpetually to dissolve, corrupt or upset what he makes, he must recognize and seek to communicate to his works a third principle, that expresses the resistance he wishes them to offer to their destiny, which is to perish. So he seeks solidity or lastingness."

"Nay, who knows, Phaedrus, if the efforts of humans in their search for God, the observances, the prayers they essay, their obstinate will to discover the most efficacious… who knows if mortals will not finally discover a certitude—or an incertitude—stable and in exact conformity with their nature, if not with the very nature of God?"

"The greatest liberty is born of the greatest rigor."

"Most people in reasoning, dear Phaedrus, use notions that not only are "ready-made," but have actually been made by nobody. No one is responsible for them, and so they serve everyone badly."

"Man's deepest glances are those that go out to the void. They converge beyond the All."

"Now, of all acts the most complete is that of constructing. A work demands love, meditation, obedience to your finest thought, the invention of laws by your soul, and many other things that it draws miraculously from your own self, which did not suspect that it possessed them. This work proceeds from the most intimate center of your existence, and yet it is distinct from yourself."

"But still less should the gold of rich men lazily sleep its heavy sleep in the urns and gloom of treasuries. This so weighty metal, when it becomes the associate of a fancy, assumes the most active virtues of the mind. It has her restless nature. Its essence is to vanish. It changes into all things, without being itself changed. It raises blocks of stone, pierces mountains, diverts rivers, opens the gates of fortresses and the most secret hearts; it enchains men; it dresses, it undresses women with an almost miraculous promptitude. It is truly the most abstract agent that exists, next to thought. But thought exchanges and envelops images only, whereas gold incites and promotes the transmutations of all real things into one another; itself remaining incorruptible, and passing untainted through all hands."

"Ce toit tranquille, où marchent des colombes, Entre les pins palpite, entre les tombes; Midi le juste y compose de feux La mer, la mer, toujours recommencée O récompense après une pensée Qu'un long regard sur le calme des dieux!"

"Quel pur travail de fins éclairs consume Maint diamant d'imperceptible écume, Et quelle paix semble se concevoir! Quand sur l'abîme un soleil se repose, Ouvrages purs d'une éternelle cause, Le temps scintille et le songe est savoir."

"Beau ciel, vrai ciel, regarde-moi qui change! Après tant d'orgueil, après tant d'étrange Oisiveté, mais pleine de pouvoir, Je m'abandonne à ce brillant espace, Sur les maisons des morts mon ombre passe Qui m'apprivoise à son frêle mouvoir."

"Ici venu, l'avenir est paresse. L'insecte net gratte la sécheresse; Tout est brûlé, défait, reçu dans l'air A je ne sais quelle sévère essence . . . La vie est vaste, étant ivre d'absence, Et l'amertume est douce, et l'esprit clair."

"Allez! Tout fuit! Ma présence est poreuse, La sainte impatience meurt aussi!"

"Le vent se lève! . . . il faut tenter de vivre! L'air immense ouvre et referme mon livre, La vague en poudre ose jaillir des rocs! Envolez-vous, pages tout éblouies! Rompez, vagues! Rompez d'eaux rejouies Ce toit tranquille où picoraient des focs!"

"The “determinist” swears that if we knew everything we should also be able to deduce and foretell the conduct of every man in every circumstance, and that is obvious enough. But the expression “know everything” means nothing."

"A really free mind is scarcely attached to its opinions. If the mind cannot help giving birth to … emotions and affections which at first appear to be inseparable from them, it reacts against these intimate phenomena it experiences against its will."

"Great things are accomplished by men who are not conscious of the impotence of man. Such insensitiveness is precious. But we must admit that criminals are not unlike our heroes in this respect."

"It is a sign of the times, and not a very good sign, that these days it is necessary—and not only necessary but urgent—to interest minds in the fate of Mind, that is to say, in their own fate."

"Since everything that lives is obliged to expend and receive life, there is an exchange of modifications between the living creature and its environment. And yet, once that vital necessity is satisfied, our species—a positively strange species—thinks it must create for itself other needs and tasks besides that of preserving life. … Whatever may be the origin or cause of this curious deviation, the human species is engaged in an immense adventure, an adventure whose objective and end it does not know. … The same senses, the same muscles, the same limbs—more, the same types of signs, the same instruments of exchange, the same languages, the same modes of logic—enter into the most indispensable acts of our lives, as they figure into the most gratuitous. ... In short, man has not two sets of tools, he has only one, and this one set must serve him for the preservation of his life and his physiological rhythm, and expend itself at other times on illusions and on the labours of our great adventure. ... The same muscles and nerves produce walking as well as dancing, exactly as our linguistic faculty enables us to express our needs and ideas, while the same words and forms can be combined to produce works of poetry. A single mechanism is employed in both cases for two entirely different purposes."

"There is a value called “mind” as there is a value oil, wheat, or gold. … One can invest in that value, one can “follow” it as they say on the stock exchange; one can watch its fluctuations in I know not what price list which is the world’s general opinion of it. … All these rising and falling values constitute the great market of human affairs. And of these the unfortunate value mind does not stop falling."

"The commerce of minds was necessarily the first commerce in the world, … since before bartering things one must barter signs, and it is necessary therefore that signs be instituted. There is no market or exchange without language. The first instrument of all commerce is language."

"Freedom of mind and mind itself have been most fully developed in regions where trade developed at the same time. In all ages, without exception, every intense production of art, ideas, and spiritual values has occurred in some locality where a remarkable degree of economic activity was also manifest."

"I said that to invite minds to concern themselves with Mind and its destiny was a sign and symptom of the times. Would that idea have occurred to me, had not a whole body of impressions been sufficiently significant and powerful to reflect themselves in me, and for that reflection to become action? And that action, which consists of expressing it in your presence, would not perhaps have been accomplished had I not felt that my impressions were those of many other people, that the sensation of a diminution of mind, of a menace to culture, of a twilight of the most pure gods was a sensation which imposed itself with increasing strength on all those who are capable of feeling something in the order of superior values of which we are speaking."

"That which has always been accepted by everyone, everywhere, is almost certain to be false."

"God created man, and finding him not sufficiently alone, gave him a female companion so that he might feel his solitude more acutely."

"The purpose of psychology is to give us a completely different idea of the things we know best."

"Politeness is organized indifference."

"Politics is the art of stopping people from minding their own business."

"Politics is the art of preventing people from taking part in affairs which properly concern them."