Academics from Switzerland

"The little world of childhood with its familiar surroundings is a model of the greater world. The more intensively the family has stamped its character upon the child, the more it will tend to feel and see its earlier miniature world again in the bigger world of adult life. Naturally this is not a conscious, intellectual process."

"The European invasion of the East was a deed of violence on a great scale, and it has left us the duty — noblesse oblige — of understanding the mind of the East. This is perhaps more necessary than we realize at present."

"Man needs difficulties; they are necessary for health."

"Since the Devil is the adversary of Christ he should occupy a position equivalent to his and be the Son of God as well. Satan would be the first Son of God and Christ the second."

"Your vision will become clear only when you can look into your own heart. Without, everything seems discordant; only within does it coalesce into unity. Who looks outside dreams; who looks inside awakes."

"Since [in the Middle Ages] the psychic relation to woman was expressed in the collective worship of Mary, the image of woman lost a value to which human beings had a natural right. This value could find its natural expression only through individual choice, and it sank into the unconscious when the individual form of expression was replaced by a collective one. In the unconscious the image of woman received an energy charge that activated the archaic and infantile dominants. And since all unconscious contents, when activated by dissociated libido, are projected upon the external object, the devaluation of the real woman was compensated by daemonic features. She no longer appeared as an object of love, but as a persecutor or witch. The consequence of increasing Mariolatry was the witch hunt,.that indelible blot on the later Middle Ages."

"Whereas logic and objectivity are usually the predominant features of a man's outer attitude, or are at least regarded as ideals, in the case of a woman it is feeling. But in the soul it is the other way round: inwardly it is the man who feels, and the woman who reflects. Hence a man's greater liability to total despair, while a woman can always find comfort and hope; accordingly a man is more likely to put an end to himself than a woman. However much a victim of social circumstances a woman may be, as a prostitute for instance, a man is no less a victim of impulses from the unconscious, taking the form of alcoholism and other vices."

"This whole creation is essentially subjective, and the dream is the theater where the dreamer is at once scene, actor, prompter, stage manager, author, audience, and critic."

"The conscious side of woman corresponds to the emotional side of man, not to his "mind." Mind makes up the soul, or better, the "animus" of woman, and just as the anima of a man consists of inferior relatedness, full of affect, so the animus of woman consists of inferior judgments, or better, opinions."

"Here and there it happened in my practice that a patient grew beyond himself because of unknown potentialities, and this became an experience of prime importance to me. I had learned in the meanwhile that the greatest and most important problems of life are all in a certain sense insoluble. They must be so because they express the necessary polarity inherent in every self-regulating system. They can never be solved, but only outgrown."

""Education to personality" has become a pedagogical ideal that turns its back upon the standardized—the collective and normal—human being. It thus fittingly recognizes the historical fact that the great, liberating deeds of world history have come from leading personalities and never from the inert mass that is secondary at all times and needs a demagogue if it is to move at all. The paean of the Italian nation is addressed to the personality of the Duce, and dirges of other nations lament the absence of great leaders."

"The dream is the small hidden door in the deepest and most intimate sanctum of the soul, which opens to that primeval cosmic night that was soul long before there was conscious ego and will be soul far beyond what a conscious ego could ever reach."

"For a woman, the typical danger emanating from the unconscious comes from above, from the "spiritual" sphere personified by the animus, whereas for a man it comes from the chthonic realm of the "world and woman," i.e., the anima projected on to the world."

"Emotion is the chief source of all becoming-conscious. There can be no transforming of darkness into light and of apathy into movement without emotion."

"I find that all my thoughts circle around God like the planets around the sun, and are as irresistibly attracted by Him. I would feel it to be the grossest sin if I were to oppose any resistance to this force."

"There is no question but that Hitler belongs in the category of the truly mystic medicine man. As somebody commented about him at the last Nürnberg party congress, since the time of Mohammed nothing like it has been seen in this world. His body does not suggest strength. The outstanding characteristic of his physiognomy is its dreamy look. I was especially struck by that when I saw pictures taken of him in the Czechoslovakian crisis; there was in his eyes the look of a seer. This markedly mystic characteristic of Hitler's is what makes him do things which seem to us illogical, inexplicable, and unreasonable. ... So you see, Hitler is a medicine man, a spiritual vessel, a demi-deity or, even better, a myth."

"No nation keeps its word. A nation is a big, blind worm, following what? Fate perhaps. A nation has no honour, it has no word to keep. ... Hitler is himself the nation. That incidentally is why Hitler always has to talk so loud, even in private conversation — because he is speaking with 78 million voices."

"A mother-complex is not got rid of by blindly reducing the mother to human proportions. Besides that we run the risk of dissolving the experience "Mother" into atoms, thus destroying something supremely valuable and throwing away the golden key which a good fairy laid in our cradle. That is why mankind has always instinctively added the pre-existent divine pair to the personal parents—the "god"father and "god"-mother of the newborn child—so that, from sheer unconsciousness or shortsighted rationalism, he should never forget himself so far as to invest his own parents with divinity."

"The overdevelopment of the maternal instinct is identical with that well-known image of the mother which has been glorified in all ages and all tongues. This is the motherlove which is one of the most moving and unforgettable memories of our lives, the mysterious root of all growth and change; the love that means homecoming, shelter, and the long silence from which everything begins and in which everything ends. Intimately known and yet strange like Nature, lovingly tender and yet cruel like fate, joyous and untiring giver of life-mater dolorosa and mute implacable portal that closes upon the dead. Mother is motherlove, my experience and my secret. Why risk saying too much, too much that is false and inadequate and beside the point, about that human being who was our mother, the accidental carrier of that great experience which includes herself and myself and all mankind, and indeed the whole of created nature, the experience of life whose children we are? The attempt to say these things has always been made, and probably always will be; but a sensitive person cannot in all fairness load that enormous burden of meaning, responsibility, duty, heaven and hell, on to the shoulders of one frail and fallible human being—so deserving of love, indulgence, understanding, and forgiveness—who was our mother. He knows that the mother carries for us that inborn image of the mater nature and mater spiritualis, of the totality of life of which we are a small and helpless part."

"The woman who fights against her father still has the possibility of leading an instinctive, feminine existence, because she rejects only what is alien to her. But when she fights against the mother she may, at the risk of injury to her instincts, attain to greater consciousness, because in repudiating the mother she repudiates all that is obscure, instinctive, ambiguous, and unconscious in her own nature."

"The healthy man does not torture others—generally it is the tortured who turn into torturers."

"Not for a moment dare we succumb to the illusion that an archetype can be finally explained and disposed of. Even the best attempts at explanation are only more or less successful translations into another metaphorical language. (Indeed, language itself is only an image.) The most we can do is dream the myth onwards and give it a modern dress. And whatever explanation or interpretation does to it, we do to our own souls as well, with corresponding results for our own well-being. The archetype — let us never forget this — is a psychic organ present in all of us. A bad explanation means a correspondingly bad attitude toward this organ, which may thus be injured. But the ultimate sufferer is the bad interpreter himself."

"No one can flatter himself that he is immune to the spirit of his own epoch, or even that he possesses a full understanding of it. Irrespective of our conscious convictions, each one of us, without exception, being a particle of the general mass, is somewhere attached to, colored by, or even undermined by the spirit which goes through the mass. Freedom stretches only as far as the limits of our consciousness."

"The more remote and unreal the personal mother is, the more deeply will the son's yearning for her clutch at his soul, awakening that primordial and eternal image of the mother for whose sake everything that embraces, protects, nourishes, and helps assumes maternal form, from the Alma Mater of the university to the personification of cities, countries, sciences and ideals."

"The secret is that only that which can destroy itself is truly alive."

"As the animus is partial to argument, he can best be seen at work in disputes where both parties know they are right. Men can argue in a very womanish way, too, when they are anima-possessed and have thus been transformed into the animus of their own anima."

"When animus and anima meet, the animus draws his sword of power and the anima ejects her poison of illusion and seduction. The outcome need not always be negative, since the two are equally likely to fall in love (a special instance of love at first sight)."

"We are so captivated by and entangled in our subjective consciousness that we have forgotten the age-old fact that God speaks chiefly through dreams and visions."

"We do not know whether Hitler is going to found a new Islam. (He is already on the way; he is like Mohammed. The emotion in Germany is Islamic; warlike and Islamic. They are all drunk with a wild god.)"

"The unconscious is not just evil by nature, it is also the source of the highest good: not only dark but also light, not only bestial, semihuman, and demonic but superhuman, spiritual, and, in the classical sense of the word, "divine.""

"Our blight is ideologies — they are the long-expected Antichrist!"

"We can never legitimately cut loose from our archetypal foundations unless we are prepared to pay the price of a neurosis, any more than we can rid ourselves of our body and its organs without committing suicide."

"Every father is given the opportunity to corrupt his daughter's nature, and the educator, husband, or psychiatrist then has to face the music. For what has been spoiled by the father can only be made good by a father, just as what has been spoiled by the mother can only be repaired by a mother. The disastrous repetition of the family pattern could be described as the psychological original sin, or as the curse of the Atrides running through the generations."

"The wise man who is not heeded is counted a fool, and the fool who proclaims the general folly first and loudest passes for a prophet and Führer, and sometimes it is luckily the other way round as well, or else mankind would long since have perished of stupidity."

"Eros is a superhuman power which, like nature herself, allows itself to be conquered and exploited as though it were impotent. But triumph over nature is dearly paid for. Nature requires no explanations of principle, but asks only for tolerance and wise measure. "Eros is a mighty daemon," as the wise Diotima said to Socrates. We shall never get the better of him, or only to our own hurt. He is not the whole of our inward nature, though he is at least one of its essential aspects."

"The persona, the ideal picture of a man as he should be, is inwardly compensated by feminine weakness, and as the individual outwardly plays the strong man, so he becomes inwardly a woman, i.e., the anima, for it is the anima that reacts to the persona. But because the inner world is dark and invisible to the extraverted consciousness, and because a man is all the less capable of conceiving his weaknesses the more he is identified with the persona, the persona's counterpart, the anima, remains completely in the dark and is at once projected, so that our hero comes under the heel of his wife's slipper. If this results in a considerable increase of her power, she will acquit herself none too well. She becomes inferior, thus providing her husband with the welcome proof that it is not he, the hero, who is inferior in private, but his wife. In return the wife can cherish the illusion, so attractive to many, that at least she has married a hero, unperturbed by her own uselessness. This little game of illusion is often taken to be the whole meaning of life."

"We know as little of a supreme being as of Matter. But there is as little doubt of the existence of a supreme being as of Matter. The world beyond is reality, and experiential fact. We only don't understand it."

"Metaphysical assertions, however, are statements of the psyche, and are therefore psychological. ... Whenever the Westerner hears the word “psychological,” it always sounds to him like “only psychological.”"

"Our psychology is ... a science of mere phenomena without any metaphysical implications. [It] Treats all metaphysical claims and assertions as mental phenomena, and regards them as statements about the mind and its structure."

"...the relatively unconscious man driven by his natural impulses because, imprisoned in his familiar world, he clings to the commonplace, the obvious, the probable, the collectively valid, using for his motto: 'Thinking is difficult. Therefore, let the herd pronounce judgement.'"

"[T]here are as many nights as days, and the one is just as long as the other in the year's course. Even a happy life cannot be without a measure of darkness, and the word "happy" would lose its meaning if it were not balanced by sadness."

"Even if the whole world were to fall to pieces, the unity of the psyche would never be shattered. And the wider and more numerous the fissures on the surface, the more the unity is strengthened in the depths."

"If one does not understand a person, one tends to regard him as a fool."

"The whole nature of man presupposes woman, both physically and spiritually. His system is tuned into woman from the start, just as it is prepared for a quite definite world where there is water, light, air, salt, carbohydrates etc.."

"One of the most difficult tasks men can perform, however much others may despise it, is the invention of good games and it cannot be done by men out of touch with their instinctive selves."

"That higher and "complete" man is begotten by the "unknown" father and born from Wisdom, and it is he who, in the figure of the puer aeternus—"vultu mutabilis albus et ater"—represents our totality, which transcends consciousness. It was this boy into whom Faust had to change, abandoning his inflated onesidedness which saw the devil only outside. Christ's "Except ye become as little children" is a prefiguration of this, for in them the opposites lie close together; but what is meant is the boy who is born from the maturity of the adult man, and not the unconscious child we would like to remain."

"Nature must not win the game, but she cannot lose. And whenever the conscious mind clings to hard and fast concepts and gets caught in its own rules and regulations—as is unavoidable and of the essence of civilized consciousness—nature pops up with her inescapable demands."

"The idea of an all-powerful divine Being is present everywhere, unconsciously if not consciously, because it is an archetype. There is in the psyche some superior power, and if it is not consciously a god, it is the "belly" at least, in St. Paul's words. I therefore consider it wiser to acknowledge the idea of God consciously, for, if we do not, something else is made God, usually something quite inappropiate and stupid such as only an "enlightened" intellect could hatch forth."

"When one is not understood one should as a rule lower one's voice, because when one really speaks loudly enough and is not heard, it is because people do not want to hear. One had better begin to mutter to oneself, then they get curious."

"When we assume God to be a guiding principle—well, sure enough, a god is usually characteristic of a certain system of thought or morality. For instance, take the Christian God, the summum bonum: God is love, love being the highest moral principle; and God is spirit, the spirit being the supreme idea of meaning. All our Christian moral concepts derive from such assumptions, and the supreme essence of all of them is what we call God."

"Great and enduring civilizations like those of the Hindus and the Chinese were built upon this foundation and developed from it a discipline of self-knowledge which they brought to a high pitch of refinement both in philosophy and practice."

"The dynamic principle of fantasy is play, a characteristic also of the child, and as such it appears inconsistent with the principle of serious work. But without this playing with fantasy no creative work has ever yet come to birth. The debt we owe to the play of imagination is incalculable. It is therefore short-sighted to treat fantasy, on account of its risky or unacceptable nature, as a thing of little worth."

"The great problems of life — sexuality, of course, among others — are always related to the primordial images of the collective unconscious. These images are really balancing or compensating factors which correspond with the problems life presents in actuality. This is not to be marvelled at, since these images are deposits representing the accumulated experience of thousands of years of struggle for adaptation and existence."

"We should not pretend to understand the world only by the intellect; we apprehend it just as much by feeling. Therefore, the judgment of the intellect is, at best, only the half of truth, and must, if it be honest, also come to an understanding of its inadequacy."

"What can a man say about woman, his own opposite? I mean of course something sensible, that is outside the sexual program, free of resentment, illusion, and theory. Where is the man to be found capable of such superiority? Woman always stands just where the man's shadow falls, so that he is only too liable to confuse the two. Then, when he tries to repair this misunderstanding, he overvalues her and believes her the most desirable thing in the world."

"It is a woman's outstanding characteristic that she can do anything for the love of a man. But those women who can achieve something important for the love of a thing are most exceptional, because this does not really agree with their nature. Love for a thing is a man's prerogative. But since masculine and feminine elements are united in our human nature, a man can live in the feminine part of himself, I and a woman in her masculine part. None the less the feminine element in man is only something in the background, as is the masculine element in woman. If one lives out the opposite sex in oneself one is living in one's own background, and one's real individuality suffers. A man should live as a man and a woman as a woman."

"Unconscious assumptions or opinions are the worst enemy of woman; they can even grow into a positively demonic passion that exasperates and disgusts men, and does the woman herself the greatest injury by gradually smothering the charm and meaning of her femininity and driving it into the background. Such a development naturally ends in profound psychological disunion, in short, in a neurosis."

"The discussion of the sexual problem is only a somewhat crude prelude to a far deeper question, and that is the question of the psychological relationship between the sexes. In comparison with this the other pales into insignificance, and with it we enter the real domain of woman. Woman's psychology is founded on the principle of Eros, the great binder and loosener, whereas from ancient times the ruling principle ascribed to man is Logos."

"The woman is increasingly aware that love alone can give her full stature, just as the man begins to discern that spirit alone can endow his life with its highest meaning. Fundamentally, therefore, both seek a psychic relation to the other, because love needs the spirit, and the spirit love, for their fulfillment."

"Seldom, or perhaps never, does a marriage develop into an individual relationship smoothly and without crises; there is no coming to consciousness without pain."

"The growth of the mind is the widening of the range of consciousness, and ... each step forward has been a most painful and laborious achievement."

"That is why I say to any beginner: Learn your theories as well as you can, but put them aside when you touch the miracle of the living soul. Not theories, but your own creative individuality alone must decide."

"All ordinary expression may be explained causally, but creative expression which is the absolute contrary of ordinary expression, will be forever hidden from human knowledge."

"For his [the artist's] life is, of necessity, full of conflicts, since two forces fight in him: the ordinary man with his justified claim for happiness, contentment, and guarantees for living on the one hand, and the ruthless creative passion on the other, which under certain conditions crushes all personal desires into the dust."

"There is rarely a creative man who does not have to pay a high price for the divine spark of his greatest gifts...the human element is frequently bled for the benefit of the creative element and to such an extent that it even brings out the bad qualities, as for instance, ruthless, naive egoism (so-called "auto-eroticism"), vanity, all kinds of vices—and all this in order to bring to the human I at least some life-strength, since otherwise it would perish of sheer inanition."

"It is imperative that we should not pare down the meaning of a dream to fit some narrow doctrine. ... No language exists that cannot be misused. It is hard to realize how badly we are fooled by the abuse of ideas, it even seems as if the unconscious had a way of strangling the physician in the coils of his own theory."

"Every interpretation is hypothetical, for it is a mere attempt to read an unfamiliar text. An obscure dream, taken by itself, can rarely be interpreted with any certainty, so that I attach little importance to the interpretation of single dreams. With a series of dreams we can have more confidence in our interpretations, for the later dreams correct the mistakes we have made m handling those that went before. We are also better able, in a dream series, to recognize the important contents and basic themes."

"The meeting of two personalities is like the contact of two chemical substances: if there is any reaction, both are transformed."

"It is in applied psychology, if anywhere, that today we should be modest and grant validity to a number of apparently contradictory opinions; for we are still far from having anything like a thorough knowledge of the human psyche, that most challenging field of scientific enquiry. For the present we have merely more or less plausible opinions that defy reconciliation."

"For it all depends on how we look at things, and not on how they are in themselves. The least of things with a meaning is worth more in life than the greatest of things without it."

"The great decisions of human life have as a rule far more to do with the instincts and other mysterious unconscious factors than with conscious will and well-meaning reasonableness. The shoe that fits one person pinches another; there is no recipe for living that suits all cases. Each of us carries his own life-form—an indeterminable form which cannot be superseded by any other."

"The meaning and design of a problem seem not to lie in its solution, but in our working at it incessantly."

"Aging people should know that their lives are not mounting and unfolding but that an inexorable inner process forces the contraction of life. For a young person it is almost a sin — and certainly a danger — to be too much occupied with himself; but for the aging person it is a duty and a necessity to give serious attention to himself."

"Every civilized human being, whatever his conscious development, is still an archaic man at the deeper levels of his psyche. Just as the human body connects us with the mammals and displays numerous relics of earlier evolutionary stages going back to even the reptilian age, so the human psyche is likewise a product of evolution which, when followed up to its origins, show countless archaic traits."

"No psychic value can disappear without being replaced by another of equivalent intensity."

"Among all my patients in the second half of life—that is to say, over thirty-five—there has not been one whose problem in the last resort was not that of finding a religious outlook on life. It is safe to say that every one of them fell ill because he had lost what the living religions of every age have given their followers, and none of them has been really healed who did not regain his religious outlook."

"Our studies of sexual life, originating in Vienna and in England, are matched or surpassed by Hindu teachings on this subject... Psychoanalysis itself and the lines of thought to which it gives rise—surely a distinctly Western development—are only a beginner's attempt compared to what is an immemorial art in the East."

"But we must not forget that only a very few people are artists in life; that the art of life is the most distinguished and rarest of all the arts."

"A more or less superficial layer of the unconscious is undoubtedly personal. I call it the "personal unconscious". But this personal layer rests upon a deeper layer, which does not derive from personal experience and is not a personal acquisition but is inborn. This deeper layer I call the "collective unconscious". I have chosen the term "collective" because this part of the unconscious is not individual but universal; in contrast to the personal psyche, it has contents and modes of behaviour that are more or less the same everywhere and in all individuals."

"Why is psychology the youngest of the empirical sciences? Why have we not long since discovered the unconscious and raised up its treasure-house of eternal images? Simply because we had a religious formula for everything psychic — and one that is far more beautiful and comprehensive than immediate experience. Though the Christian view of the world has paled for many people, the symbolic treasure-rooms of the East are still full of marvels that can nourish for a long time to come the passion for show and new clothes. What is more, these images — be they Christian or Buddhist or what you will — are lovely, mysterious, richly intuitive."

"In allem Chaos ist Kosmos und in aller Unordnung geheime Ordnung."

"Whereas the personal unconscious consists for the most part of "complexes", the content of the collective unconscious is made up essentially of "archetypes". The concept of the archetype, which is an indispensable correlate of the idea of the collective unconscious, indicates the existence of definite forms in the psyche which seem to be present always and everywhere. Mythological research calls them 'motifs'; in the psychology of primitives they correspond to Levy-Bruhl's concept of "representations collectives," and in the field of comparative religion they have been defined by Hubert and Mauss as 'categories of the imagination'... My thesis, then, is as follows: In addition to our immediate consciousness, which is of a thoroughly personal nature and which we believe to be the only empirical psyche (even if we tack on the personal unconscious as an appendix), there exists a second psychic system of a collective, universal, and impersonal nature which is identical in all individuals."

"We must now turn to the question of how the existence of archetypes can be proved. Since archetypes are supposed to produce certain psychic forms, we must discuss how and where one can get hold of the material demonstrating these forms. The main source, then, is dreams, which have the advantage of being involuntary, spontaneous products of nature not falsified by any conscious purpose. By questioning the individual one can ascertain which of the motifs appearing in the dream are known to him... Consequently, we must look for motifs which could not possibly be known to the dreamer and yet behave functionally of the archetype known from historical sources."

"All ages before ours believed in gods in some form or other. Only an unparalleled impoverishment in symbolism could enable us to rediscover the gods as psychic factors, which is to say, as archetypes of the unconscious. No doubt this discovery is hardly credible as yet."

"If there is anything that we wish to change in the child, we should first examine it and see whether it is not something that could better be changed in ourselves."

"This world is empty to him alone who does not understand how to direct his libido towards objects, and to render them alive and beautiful for himself, for Beauty does not indeed lie in things, but in the feeling that we give to them."

"Wo die Liebe herrscht, da gibt es keinen machtwillen, und wo die macht den vorrang hat, da fehlt die Liebe. Das eine ist der Schatten des andern."

"The erotic instinct is something questionable, and will always be so whatever a future set of laws may have to say on the matter. It belongs, on the one hand, to the original animal nature of man, which will exist as long as man has an animal body. On the other hand, it is connected with the highest forms of the spirit. But it blooms only when the spirit and instinct are in true harmony. If one or the other aspect is missing, then an injury occurs, or at least there is a one-sided lack of balance which easily slips into the pathological. Too much of the animal disfigures the civilized human being, too much culture makes a sick animal."

"Aion is a child at play, gambling; a child's is the kingship. Telesphorus traverses the dark places of the world, like a star flashing from the deep, leading the way to the gates of the sun and the land of dreams."

"I am an orphan, alone; nevertheless I am found everywhere. I am one, but opposed to myself. I am youth and old man at one and the same time. I have known neither father nor mother, because I have had to be fetched out of the deep like a fish, or fell like a white stone from heaven. In woods and mountains I roam, but I am hidden in the innermost soul of man. I am mortal for everyone, yet I am not touched by the cycle of aeons."

"Every archetype is capable of endless development and differentiation. It is therefore possible for it to be more developed or less. In an outward form of religion where all the emphasis is on the outward figure (hence where we are dealing with a more or less complete projection) the archetype is identical with externalized ideas but remains unconscious as a psychic factor. When an unconscious content is replaced by a projected image to that extent, it is cut off from all participation in an influence on the conscious mind. Hence it largely forfeits its own life, because prevented from exerting the formative influence on consciousness natural to it; what is more, it remains in its original form — unchanged, for nothing changes in the unconscious."

"The conscious mind allows itself to be trained like a parrot, but the unconscious does not — which is why St. Augustine thanked God for not making him responsible for his dreams."

"People will do anything, no matter how absurd, in order to avoid facing their own souls. They will practice Indian yoga and all its exercises, observe a strict regimen of diet, learn the literature of the whole world—all because they cannot get on with themselves and have not the slightest faith that anything useful could ever come out of their own souls. Thus the soul has gradually been turned into a Nazareth from which nothing good can come."

"The assumption that the human psyche possesses layers that lie below consciousness is not likely to arouse serious opposition. But... there could just as well be layers lying above consciousness... The conscious mind can only claim a relatively central position and must put up with the fact that the unconscious psyche transcends and as it were surrounds it on all sides. Unconscious contents connect it backward with the physiological states on the one hand and archetypal data on the other. But it is extended forward by intuitions which are conditioned partly by archetypes and partly by subliminal perceptions depending on the relativity of time and space in the unconscious."

"Any theory based on experience is necessarily statistical; that is to say, it formulates an ideal average which abolishes all exceptions at either end of the scale and replaces them by an abstract mean. This mean is quite valid though it need not necessarily occur in reality. Despite this it figures in the theory as an unassailable fundamental fact. ... If, for instance, I determine the weight of each stone in a bed of pebbles and get an average weight of 145 grams, this tells me very little about the real nature of the pebbles. Anyone who thought, on the basis of these findings, that he could pick up a pebbles of 145 grams at the first try would be in for a serious disappointment. Indeed, it might well happen that however long he searched he would not find a single pebble weighing exactly 145 grams. The statistical method shows the facts in the light of the ideal average but does not give us a picture of their empirical reality. While reflecting an indisputable aspect of reality, it can falsify the actual truth in a most misleading way."

"The bigger the crowd, the more negligible the individual."

"Just as man as a social being, cannot in the long run exist without a tie to the community, so the individual will never find the real justification for his existence, and his own spiritual and moral autonomy, anywhere except in an extramundane principle capable of relativizing the overpowering influence of external factors."

"It is astounding that man, the instigator, inventor and vehicle of all these developments, the originator of all judgements and decisions and the planner of the future, must make himself such a quantité negligeable."

"Without consciousness there would, practically speaking, be no world, for the world exists as such only in so far as it is consciously reflected and considered by a psyche. Consciousness is a precondition of being."

"You can take away a man's gods, but only to give him others in return."

"The seat of faith, however, is not consciousness but spontaneous religious experience, which brings the individual's faith into immediate relation with God. Here we must ask: Have I any religious experience and immediate relation to God, and hence that certainty which will keep me, as an individual, from dissolving in the crowd?"

"Reason alone does not suffice."

"We are living in what the Greeks called the right time for a "metamorphosis of the gods," i.e. of the fundamental principles and symbols. This peculiarity of our time, which is certainly not of our conscious choosing, is the expression of the unconscious man within us who is changing. Coming generations will have to take account of this momentous transformation if humanity is not to destroy itself through the might of its own technology and science."

"We Shall Naturally look round in vain the macrophysical world for acausal events, for the simple reason that we cannot imagine events that are connected non-causally and are capable of a non-causal explanation. But that does not mean that such events do not exist... The so-called "scientific view of the world" based on this can hardly be anything more than a psychologically biased partial view which misses out all those by no means unimportant aspects that cannot be grasped statistically."

"Primitive superstition lies just below the surface of even the most tough-minded individuals, and it is precisely those who most fight against it who are the first to succumb to its suggestive effects."

"Naturally, every age thinks that all ages before it were prejudiced, and today we think this more than ever and are just as wrong as all previous ages that thought so. How often have we not seen the truth condemned! It is sad but unfortunately true that man learns nothing from history."

"This grasping of the whole is obviously the aim of science as well, but it is a goal that necessarily lies very far off because science, whenever possible, proceeds experimentally and in all cases statistically. Experiment, however, consists in asking a definite question which excludes as far as possible anything disturbing and irrelevant. It makes conditions, imposes them on Nature, and in this way forces her to give an answer to a question devised by man. She is prevented from answering out of the fullness of her possibilities since these possibilities are restricted as far as practible. For this purpose there is created in the laboratory a situation which is artificially restricted to the question which compels Nature to give an unequivocal answer. The workings of Nature in her unrestricted wholeness are completely excluded. If we want to know what these workings are, we need a method of inquiry which imposes the fewest possible conditions, or if possible no conditions at all, and then leave Nature to answer out of her fullness."

"It is sometimes difficult to avoid the impression that there is a sort of foreknowledge of the coming series of events."

"My example concerns a young woman patient who, in spite of efforts made on both sides, proved to be psychologically inaccessible. The difficulty lay in the fact that she always knew better about everything. Her excellent education had provided her with a weapon ideally suited to this purpose, namely a highly polished Cartesian rationalism with an impeccably "geometrical" idea of reality. After several fruitless attempts to sweeten her rationalism with a somewhat more human understanding, I had to confine myself to the hope that something unexpected and irrational would turn up, something that burst the intellectual retort into which she had sealed herself. Well, I was sitting opposite of her one day, with my back to the window, listening to her flow of rhetoric. She had an impressive dream the night before, in which someone had given her a golden scarab—a costly piece of jewellery. While she was still telling me this dream, I heard something behind me gently tapping on the window. I turned round and saw that it was a fairly large flying insect that was knocking against the window from outside in the obvious effort to get into the dark room. This seemed to me very strange. I opened the window and immediately and caught the insect in the air as it flew in. It was a scarabaeid beetle, or common rose-chafer, whose gold-green color most nearly resembles that of a golden scarab. I handed the beetle to my patient with the words "Here is your scarab." This broke the ice of her intellectual resistance. The treatment could now be continued with satisfactory results."

"Life has always seemed to me like a plant that lives on its rhizome. Its true life is invisible, hidden in the rhizome. The part that appears above ground lasts only a single summer. What we see is the blossom, which passes. The rhizome remains."

"I know every numbskull will babble on about "black man," "maneater," "chance," and "retrospective interpretation," in order to banish something terribly inconvenient that might sully the familiar picture of childhood innocence. Ah, these good, efficient, healthy-minded people, they always remind me of those optimistic tadpoles who bask in a puddle in the sun, in the shallowest of waters, crowding together and amiably wriggling their tails, totally unaware that the next morning the puddle will have dried up and left them stranded."

"Sometimes I had an overwhelming urge to speak, not about that, but only to hint that there were some curious things about me which no one knew of. I wanted to find out whether other people had undergone similar experiences. I never succeeded in discovering so much as a trace of them in others. As a result, I had the feeling that I was either outlawed or elect, accursed or blessed."

"My interests drew me in different directions. On the one hand I was powerfully attracted by science, with its truths based on facts; on the other hand I was fascinated by everything to do with comparative religion. [...] In science I missed the factor of meaning; and in religion, that of empiricism."

"It is only natural that I should constantly have revolved in my mind the question of the relationship of the symbolism of the unconscious to Christianity as well as to other religions. Not only do I leave the door open for the Christian message, but I consider it of central importance for Western man. It needs, however, to be seen in a new light, in accordance with the changes wrought by the contemporary spirit."

"As far as we can discern, the sole purpose of human existence is to kindle a light in the darkness of mere being."

"For lack of empirical data I have neither knowledge nor understanding of such forms of being, which are commonly called spiritual. ...Nevertheless, we have good reason to suppose that behind this veil there exists the uncomprehended absolute object which affects and influences us—and to suppose it even, or particularly, in the case of psychic phenomena about which no verifiable statements can be made."

"Loneliness does not come from having no people about one, but from being unable to communicate the things that seem important to oneself, or from holding certain views which others find inadmissible."

"We always require an outside point to stand on, in order to apply the lever of criticism. This is especially so in psychology, where by the nature of the material we are much more subjectively involved than in any other science. How, for example, can we become conscious of national peculiarities if we have never had the opportunity to regard our own nation from outside? Regarding it from outside means regarding it from the standpoint of another nation. To do so, we must acquire sufficient knowledge of the foreign collective psyche, and in the course of this process of assimilation we encounter all those incompatibilities which constitute the national bias and the national peculiarity. Everything that irritates us about others can lead us to an understanding of ourselves. I understand England only when I see where I, as a Swiss, do not fit in. I understand Europe, our greatest problem, only when I see where I as a European do not fit into the world. Through my acquaintance with many Americans, and my trips to and in America, I have obtained an enormous amount of insight into the European character; it has always seemed to me that there can be nothing more useful for a European than some time or another to look out at Europe from the top of a skyscraper. When I contemplated for the first time the European spectacle from the Sahara, surrounded by a civilization which has more or less the same relationship to ours as Roman antiquity has to modem times, I became aware of how completely, even in America, I was still caught up and imprisoned in the cultural consciousness of the white man. The desire then grew in me to carry the historical comparisons still farther by descending to a still lower cultural level. On my next trip to the United States I went with a group of American friends to visit the Indians of New Mexico, the city-building Pueblos..."

"Because we cannot discover God's throne in the sky with a radiotelescope or establish (for certain) that a beloved father or mother is still about in a more or less corporeal form, people assume that such ideas are "not true." I would rather say that they are not "true" enough, for these are conceptions of a kind that have accompanied human life from prehistoric times, and that still break through into consciousness at any provocation."

"Modern man may assert that he can dispense with them, and he may bolster his opinion by insisting that there is no scientific evidence of their truth. But since we are dealing with invisible and unknowable things (for God is beyond human understanding, and there is no mean of proving immortality), why should we bother with evidence?"

"Every step closer to my soul excites the scornful laughter of my devils, those cowardly ear-whisperers and poison-mixers. It was easy for them to laugh, since I had to do strange things."

"So it is that you come to know what a real God is. … The God wants my life. He wants to go with me, sit at the table with me, work with me. Above all he wants to be ever-present."

"Be silent and listen: have you recognized your madness and do you admit it? Have you noticed that all your foundations are completely mired in madness? Do you not want to recognize your madness and welcome it in a friendly manner? You wanted to accept everything. So accept madness too. Let the light of your madness shine, and it will suddenly dawn on you. Madness is not to be despised and not to be feared, but instead you should give it life. … If you want to find paths, you should also not spurn madness, since it makes up such a great part of your nature. … Be glad that you can recognize it, for you will thus avoid becoming its victim. Madness is a special form of the spirit and clings to all teachings and philosophies, but even more to daily life, since life itself is full of craziness and at bottom utterly illogical. Man strives toward reason only so that he can make rules for himself. Life itself has no rules. That is its mystery and its unknown law. What you call knowledge is an attempt to impose something comprehensible on life."

"My soul, my soul, where are you? Do you hear me? I speak, I call you—are you there? I have returned, here I am again. I have shaken the dust of all the lands from my feet, and I have come to you again, I am with you. After long years of long wandering, I have come to you anew. Shall I tell you everything I have seen, experienced, and drunk in? Or do you not want to hear about all the noise of life and the world? But one thing you must know, the one thing I have learned is that one must live this life. This life is the way, the long sought-after way to the unfathomable, which we call "divine". There is no other way. All other ways are false paths."

"The deep critical thinker has become the misfit of the world. This is not a coincidence. To maintain order and control you must isolate the intellectual, the sage, the philosopher, the savant before their ideas awaken people."

"I must also have a dark side if I am to be whole."

"Vocatus atque non vocatus, Deus aderit."

"Jung drew a circle and divided it into four parts, and said a man is three-quarters masculine and one quarter feminine. A woman is three-quarters feminine and one quarter masculine. And that’s a good start. The problem is that he says this is the way it should be, and that’s not the way it is. It is too rigid a form. Some men I have met are three-quarters feminine and one-quarter masculine, and the one-quarter masculine they are — jump back — very strong, fuerte, strong! But they have tremendous feminine development because it is who they are. It is from the souls, not an overlay from cultural family. Gloria Steinem is a great example of a woman who has far more masculine development then she has feminine development. Although now her feminine development appears as though it is coming now. She is 55 -60 years old and now it is coming. So whatever we have, as you know, the role in life is to develop it to its fullness. But also the challenges is to develop its balance, which is also its opposite."

"If you read Jung’s works you will see him constantly contradict himself because he is developing as he goes along."

"I have thought about the animus and the anima, Jung's terms, as I work."

"According to Jung dreams have many functions for the individual. They first of all compensate for the one-sided conscious attitude of the individual... these experiences tend to balance a person's conscious, outer life. They also reveal those things of which the individual wishes to remain unaware, confronting him with desires he has not faced up to. But dreams do more than this: they give intimations of meaning and reality which the individual has not yet touched, and they can even give directions for achieving this meaning and reality."

"It is... Jung's finding that men who try to live without contact with the unconscious and its symbolic and mythological meaning often fall sick both psychologically and physically. ...Until Jung could help them find contact with their unconscious roots, from which the rational materialism of today had cut them off, they could not get well. ...the real business of religion, as Jung maintained, is to keep men in touch with this level of reality, and this is done largely through the use of myths."

"my father was a Freudian analyst, as well as an anthropologist. He became a lay analyst. Freud said that dreaming is extremely important, and I probably absorbed that. Then I read Jung, and Jung has rather specific theories about dreams. Some of them made sense to me; some of them didn't."

"Whereas Freud was for the most part concerned with the morbid effects of unconscious repression, Jung was more interested in the manifestations of unconscious expression, first in the dream and eventually in all the more orderly products of religion and art and morals."

"When Carl Jung classified the "rational" functions of the mind he divided them into thinking and feeling. We often consider feeling to be loose and nebulous, but for Jung it was one of the mind's strictly rational functions. Feeling, for Jung, is what assesses the inherent value of things. Feeling looks at the world globally rather than analytically. If thought is not balanced by feeling, then it can become obsessive and one-tracked, giving no attention to the overall meaning of what one is doing. Conversely, if feeling is not tempered by thought, then we are in danger of rushing into events with great enthusiasm and conviction without making proper plans or understanding possible pitfalls."

"There are also root dreams shared by the race as a whole. Most of these are not as symbolic as Jung thought them to be but are literal interpretations of the abilities used by the inner self. For that matter, as you know, flying dreams need not be symbolic of anything."

"Much later I read Jung, and when I went to Ireland I heard about an analyst who believed that what you are dominated by in your childhood is whatever your parents really love. I believe that now. I believe that I was dominated by what my father and my mother loved; it came through to me as deep sexuality centered in that forbidden aunt who was the figure of passion and sex in my early life, and through the opera singers and composers of the music that meant so much to them, and through the popular music of that time and the happiness of the young people who sat on the stoops and sang, and through the sadness my parents felt at that custom going out of the city."

"For Jung, the 'psychic world' (i.e. the world of the mind) was an independent reality, and it was possible to travel there and make the acquaintance of its inhabitants."

"Jung fiercely resented the implication that he was a hypocritical, self-seeking Judas, a 'rat'. Yet there was just enough truth in it to strike home. He was undoubtedly a man who liked his own way, no matter what the cost to others."

"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."

"Es gibt keinen Gott und Dirac ist sein Prophet."

"At the dawn of religion, all the knowledge of a particular community fitted into a spiritual framework, based largely on religious values and ideas. The spiritual framework itself had to be within the grasp of the simplest member of the community, even if its parables and images conveyed no more than the vaguest hint as to their underlying values and ideas. But if he himself is to live by these values, the average man has to be convinced that the spiritual framework embraces the entire wisdom of his society. For "believing" does not to him mean "taking for granted," but rather "trusting in the guidance" of accepted values. That is why society is in such danger whenever fresh knowledge threatens to explode the old spiritual forms. The complete separation of knowledge and faith can at best be an emergency measure, afford some temporary relief. In western culture, for instance, we may well reach the point in the not too distant future where the parables and images of the old religions will have lost their persuasive force even for the average person; when that happens, I am afraid that all the old ethics will collapse like a house of cards and that unimaginable horrors will be perpetrated. In brief, I cannot really endorse Planck's philosophy, even if it is logically valid and even though I respect the human attitudes to which it gives rise. Einstein's conception is closer to mine. His God is somehow involved in the immutable laws of nature. Einstein has a feeling for the central order of things. He can detect it in the simplicity of natural laws. We may take it that he felt this simplicity very strongly and directly during his discovery of the theory of relativity. Admittedly, this is a far cry from the contents of religion. I don't believe Einstein is tied to any religious tradition, and I rather think the idea of a personal God is entirely foreign to him. But as far as he is concerned there is no split between science and religion: the central order is part of the subjective as well as the objective realm, and this strikes me as being a far better starting point."

"I have done a terrible thing, I have postulated a particle that cannot be detected."

"Already in my original paper I stressed the circumstance that I was unable to give a logical reason for the exclusion principle or to deduce it from more general assumptions. I had always the feeling, and I still have it today, that this is a deficiency."

"When that amusing "Pauli effect" of the overturned vase occurred, on the occasion of the founding of the Jung Institute, I had the immediate and vivid impression that I should "pour out water inside" (— to use the symbolic language that I have acquired from you). Then when the connection between psychology and physics took up a relatively large part of your talk, it became even more clear to me what I was to do. The outcome of all this is the enclosed essay."

"Later, however, I came to recognize the objective nature of these dreams or fantasies … Thus it was that I gradually came to acknowledge that such fantasies or dreams are neither meaningless nor purely arbitrary but rather convey a sort of "second meaning" of the terms applied."

"The purely psychological interpretation only apprehends half of the matter. The other half is the revealing of the archetypal basis of the terms actually applied in modern physics. What the final method of observation must see in the production of "background physics" through the unconscious of modern man is a directing of objective toward a future description of nature that uniformly comprises physis and psyche, a form of description that at the moment we are experiencing only in a prescientific phase. To achieve such a uniform description of nature, it appears to be essential to have recourse to the archetypal background of the scientific terms and concepts."

"The layman always means, when he says "reality" that he is speaking of something self-evidently known; whereas to me it seems the most important and exceedingly difficult task of our time is to work on the construction of a new idea of reality."

"When one analyzes the pre-conscious step to concepts, one always finds ideas which consist of "symbolic images." The first step to thinking is a painted vision of these inner pictures whose origin cannot be reduced only and firstly to the sensual perception but which are produced by an 'instinct to imagining' and which are re-produced by different individuals independently, i.e. collectively... But the archaic image is also the necessary predisposition and the source of a scientific attitude. To a total recognition belong also those images out of which have grown the rational concepts."

"What now is the answer to the question as to the bridge between the perception of the senses and the concepts, which is now reduced to the question as to the bridge between the outer perceptions and those inner image-like representations. It seems to me one has to postulate a cosmic order of nature — outside of our arbitrariness— to which the outer material objects are subjected as are the inner images... The organizing and regulating has to be posited beyond the differentiation of physical and psychical... I am all for it to call this "organizing and regulating" "archetypes." It would then be inadmissible to define these as psychic contents. Rather, the above-mentioned inner pictures (dominants of the collective unconscious, see Jung) are the psychic manifestations of the archetypes, but which would have to produce and condition all nature laws belonging to the world of matter. The nature laws of matter would then be the physical manifestation of the archetypes."

"It seems significant that according to quantum physics the indestructibility of energy on one hand — which expresses its timeless existence — and the appearance of energy in space and time on the other hand correspond to two contradictory (complementary) aspects of reality. In fact, both are always present, but in individual cases the one or the other may be more pronounced."

"Although I have no objection to accepting the existence of relatively constant psychic contents that survive personal ego, it must always be born in mind that we have no way of knowing what these contents are actually like "as such." All we can observe is their effect on other living people, whose spiritual level and whose personal unconscious crucially influence the way these contents actually manifest themselves."

"Both of us [seem] to agree that the future of Jung's ideas is not with [psycho-] therapy... but with a unitarian, holistic concept of nature and the position of man in it."

""The fact of the existence of two theories [causal and acausal] that contradict each other in Jung … corresponds psychologically to the vascillation between 3 and 4."

"It is always the older that emanates the new one."

"In the new pattern of thought we do not assume any longer the detached observer, occurring in the idealizations of this classical type of theory, but an observer who by his indeterminable effects creates a new situation, theoretically described as a new state of the observed system. In this way every observation is a singling out of a particular factual result, here and now, from the theoretical possibilities, therefore making obvious the discontinuous aspect of physical phenomena. Nevertheless, there remains still in the new kind of theory an objective reality, inasmuch as these theories deny any possibility for the observer to influence the result of a measurement, once the experimental arrangement is chosen. Therefore particular qualities of an individual observer do not enter into the conceptual framework of the theory."

"The designation "Jungian Psychology" is actually already unscientific sectarianism. I only acknowledge C. G. Jung's contribution to the general psychology of the unconscious."

"This is to show the world that I can paint like Titian. [A big drawing of a rectangle] Only technical details are missing."

"The best that most of us can hope to achieve in physics is simply to misunderstand at a deeper level."

"The failure of the many attempts to measure terrestrially any effects of the earth’s motion..."

"This isn't right. This isn't even wrong."

"I don't mind your thinking slowly; I mind your publishing faster than you think."

"When I was young, I thought I was the best formalist of my time. I thought I was a revolutionary. When the big problems would come, I would solve them and write about them. The big problems came and passed by, others solved them and wrote about them. I was a classicist and not a revolutionary."

"God made the bulk; surfaces were invented by the devil."

"The setup of the book as far as printing and paper are concerned is splendid."

"A colleague who met me strolling rather aimlessly in the beautiful streets of Copenhagen said to me in a friendly manner, “You look very unhappy”; whereupon I answered fiercely, “How can one look happy when he is thinking about the anomalous Zeeman effect?”."

"Modern man, seeking a middle position in the evaluation of sense impression and thought, can, following Plato, interpret the process of understanding nature as a correspondence, that is, a coming into congruence of pre-existing images of the human psyche with external objects and their behaviour. Modern man, of course, unlike Plato, looks on the pre-existent original images also as not invariable, but as relative to the development of a conscious point of view, so that the word "dialectic" which Plato is fond of using may be applied to the process of development of human knowledge."

"Against all the retrogressive endeavors (Bohm, Schrödinger etc. and in some sense also Einstein) I am sure that the statistical character of the ψ-function and hence of nature’s laws – on which you insisted from the very beginning against Schrödinger’s resistance – will define the style of the laws at least for some centuries. It may be that later, e.g. in connection with the living processes, one will find something entirely new, but to dream of a way back, back to the classical style of Newton-Maxwell (and these are just dreams these gentlemen are giving themselves up to) seems to me hopeless, digressive, bad taste. And, we could add, it is not even a beautiful dream."

"One shouldn’t work on semiconductors, that is a filthy mess; who knows whether any semiconductors exist."

"I cannot believe God is a weak left-hander."

"In later years, Pauli seems to have decided that Bohr himself was not a complete supporter of the Copenhagen interpretation. [...] He felt that the real Copenhagen interpretation did insist that the mind was something that you could not avoid referring to in formulating quantum mechanics. Pauli thought, as far as I can judge, that the division between system and apparatus was ultimately between mind and matter."

"What distinguished him mostly was his sharp tongue. Everybody was scared of him. He had nasty things to say about almost everybody. I remember the very first time I met him at a conference in Zurich. He was talking with a whole group of people about Julian Schwinger, who had just come to Switzerland. Schwinger was a brilliant young American who had done some very fine work. He was a rival of Feynman; they were the two geniuses then. Pauli was saying that Schwinger told us all this stuff that actually made sense, not like that nonsense Dyson has been writing. At that point I came walking up with a friend of mine, Markus Fierz, who was also a Swiss scientist. With a twinkle in his eye, Fierz came up to Pauli and said, “Please allow me to introduce you to my friend, Freeman Dyson.” Pauli said, “Oh that doesn’t matter. He doesn’t understand German.” Which of course I did. That was a good beginning and we were friends right from the very first day."

"It is well known that theoretical physicists cannot handle experimental equipment; it breaks whenever they touch it. Pauli was such a good theoretical physicist that something usually broke in the lab whenever he merely stepped across the threshold. A mysterious event that did not seem at first to be connected with Pauli's presence once occurred in Professor J. Franck's laboratory in Göttingen. Early one afternoon, without apparent cause, a complicated apparatus for the study of atomic phenomena collapsed. Franck wrote humorously about this to Pauli at his Zürich address and, after some delay, received an answer in an envelope with a Danish stamp. Pauli wrote that he had gone to visit Bohr and at the time of the mishap in Franck's laboratory his train was stopped for a few minutes at the Göttingen railroad station. You may believe this anecdote or not, but there are many other observations concerning the reality of the Pauli Effect!"

"The famous physicist Wolfgang Pauli is said to have remarked that the deepest pleasure in science comes from finding an instantiation, a home, for some deeply felt, deeply held image."

"I related to Feynman other anecdotes about physicists. Some of these were Pauli stories. I told him what I had learned from Pauli when I asked him about his opinion of various physicists. Feynman especially enjoyed the following remarks of Pauli. About Oppenheimer, Pauli had said: 'He always acts like the caricature of God in action!' About Hermann Weyl: 'One must first penetrate his façade [literally 'makeup', Schminke in German] in order to understand his thoughts.' About Leon Rosenfeld: 'He is the choirboy of the Pope [Niels Bohr]!' About Freeman Dyson, which I had heard from Telegdi: 'Everyone wants to learn something from me; no one wants to teach me anything. I had hoped Dyson would do it, but he's only a mathematician!' By now, Feynman was becoming quite eager: 'Did you ask Pauli about me?' I said, 'Yes.' 'Well, what did he say?' I replied, 'When I asked Pauli what he thought of you, he was amused, and replied, "Oh, Feynman, that Feynman, he talks like a gangster!"' This story made Feynman's day; nothing could have pleased him more."

"He was very easily hurt and therefore would let down a curtain. He tried to live without admitting reality. And his unworldliness stemmed precisely his belief that that was possible."

"I think you and Uhlenbeck have been very lucky to get your spinning electron published and talked about before Pauli heard of it. It appears that more than a year ago Kronig believed in the spinning electron and worked out something; the first person he showed it to was Pauli. Pauli ridiculed the whole thing so much that the first person became also the last and no one else heard anything of it. Which all goes to show that the infallibility of the Deity does not extend to his self-styled vicar on earth."

"Although Heisenberg and Dirac may have been even more creative than Pauli, no physicist alive was more clever."

"If children fail to understand one another, it is because they think they understand one another. The explainer believes from the start that the reproducer will grasp everything, will almost know beforehand all that should be known, and will interpret every subtlety. Children are perpetually surrounded by adults who not only know much more than they do, but who also do everything in their power to understand them, who even anticipate their thoughts and desires. Children, therefore... are perpetually under the impression that people can read their thoughts, and in extreme cases, can steal their thoughts away. It is obviously owing to this mentality that children do not take the trouble to express themselves clearly... This mentality does not contradict ego-centric mentality. Both arise from the belief of the child, the belief that he is the centre of the universe. These habits of thought account... for the remarkable lack of precision in the childish style."

"There are no really solipsistic philosophers, and those who think they are deceive themselves. The true solipsist feels at one with the universe, and so very identical to it that he does not even feel the need for two terms. The true solipsist projects all his states of mind onto things. The true solipsist is entirely alone in the world, that is, he has no notion of anything exterior to himself. In other words the true solipsist has no idea of self. There is no self: there is the world. It is in this sense it is reasonable to call a baby a solipsist: the feelings and desires of a baby know no limits since they are a part of everything he sees, touches, and perceives. Babies are, then, obviously narcissistic, but not in the way adults are, not even Spinoza's God, and I am a little afraid that Freud sometimes forgets that the narcissistic baby has no sense of self. Given this definition of solipsism, egocentrism in children clearly appears to be a simple continuation of solipsism in infants.. Egocentrism, as we have seen, is not an intentional or even a conscious process. A child has no idea that he is egocentric. He believes everybody thinks the way he does, and this false universality is due simply to an absence of the sense of limits on his individuality. In this light, egocentrism and solipsism are quite comparable: both stem from the absence or the weakness of the sense of self."

"If a baby really has no awareness of himself and is totally thing-directed and at the same time all his states of mind are projected onto things, our second paradox makes sense: on the one hand, thought in babies can be viewed as pure accommodation or exploratory movements, but on the other this very same thought is only one, long, completely autistic waking dream."

"Every acquisition of accommodation becomes material for assimilation, but assimilation always resists new accommodations."

"Knowing reality means constructing systems of transformations that correspond, more or less adequately, to reality. They are more or less isomorphic to transformations of reality. The transformational structures of which knowledge consists are not copies of the transformations in reality; they are simply possible isomorphic models among which experience can enable us to choose. Knowledge, then, is a system of transformations that become progressively adequate."

"I am convinced that there is no sort of boundary between the living and the mental or between the biological and the psychological. From the moment an organism takes account of a previous experience and adapts to a new situation, that very much resembles psychology."

"As you know, Bergson pointed out that there is no such thing as disorder but rather two sorts of order, geometric and living. Mine is clearly living. The folders I need are within reach, in the order of frequency with which I use them. True, it gets tricky to locate a folder in the lower levels. But if you have to find it, you look for it. That takes less time than putting them away every day."

"Education, for most people, means trying to lead the child to resemble the typical adult of his society... But for me, education means making creators... You have to make inventors, innovators, not conformists."

"The principal goal of education in the schools should be creating men and women who are capable of doing new things, not simply repeating what other generations have done; men and women who are creative, inventive and discoverers, who can be critical and verify, and not accept, everything they are offered."

"The essential functions of the mind consist in understanding and in inventing, in other words, in building up structures by structuring reality."

"From the point of view of the practice or application of rules four successive stages can be distinguished. A first stage of a purely motor and individual character, during which the child handles the marbles at the dictation of his desires and motor habits. This leads to the formation of more or less ritualized schemas, but since play is still purely individual, one can only talk of motor rules and not of truly collective rules. The second may be called egocentric for the following reasons. This stage begins at the moment when the child receives from outside the example of codified rules, that is to say, some time between the ages of two and five. But though the child imitates this example, he continues to play either by himself without bothering to find play-fellows, or with others, but without trying to win, and therefore without attempting to unify the different ways of playing. In other words, children of this stage, even when they are playing together, play each one "on his own " (everyone can win at once) and without regard for any codification of rules. This dual character, combining imitation of others with a purely individual use of the examples received, we have designated by the term Egocentrism. A third stage appears between 7 and 8, which we shall call the stage of incipient cooperation. Each player now tries to win, and all, therefore, begin to concern themselves with the question of mutual control and of unification of the rules. But while a certain agreement may be reached in the course of one game, ideas about the rules in general are still rather vague. In other words, children of 7-8, who belong to the same class at school and are therefore constantly playing with each other, give, when they are questioned separately, disparate and often entirely contradictory accounts of the rules observed in playing marbles. Finally, between the years of 11 and 12, appears a fourth stage, which is that of the codification of rules. Not only is every detail of procedure in the game fixed, but the actual code of rules to be observed is known to the whole society. There is remarkable concordance in the information given by children of 10-12 belonging to the same class at school, when they are questioned on the rules of the game and their possible variations."

"Genetically speaking, the explanation both of rites and of symbols would seem to lie in the conditions of preverbal motor intelligence. When it is presented with any new thing, a baby of 5 to 8 months will respond with a dual reaction; it will accommodate itself to the new object and it will assimilate the object to earlier motor schemas. Give the baby a marble, and it will explore its surface and consistency, but will at the same time use it as something to grasp, to suck, to rub against the sides of its cradle, and so on. This assimilation of every fresh object to already existing motor schemas may be conceived of as the starting point of ritual acts and symbols, at any rate from the moment that assimilation becomes stronger than actual accommodation itself."

"Before games are played in common, no rules in the proper sense can come into existence. Regularities and ritualized schemas are already there, but these rites, being the work of the individual, cannot call forth that submission to something superior to the self which characterizes the appearance of any rule."

"Alongside of the rare cases of true conversation where there is a genuine interchange of opinions or commands, one can observe in children between 2 and 6 a characteristic type of pseudo-conversation or "collective monologue", during which the children speak only for themselves, although they wish to be in the presence of interlocutors who will serve as a stimulus. Now here again, each feels himself to be in communion with the group because he is inwardly addressing the Adult who knows and understands everything, but here again, each is only concerned with himself, for lack of having dissociated the "ego" from the "socius"."

"Considering that the square game is only one of the five or ten varieties of the game of marbles, it is almost alarming in face of the complexity of rules and procedure in the square game, to think of what a child of twelve has to store away in his memory. These rules, with their overlapping and their exceptions, are at least as complex as the current rules of spelling. It is somewhat humiliating, in this connection, to see how heavily traditional education sets about the task of making spelling enter into brains that assimilate with such ease the mnemonic contents of the game of marbles. But then, memory is dependent upon activity, and a real activity presupposes interest."

"As far as the game of marbles is concerned, there is therefore no contradiction between the egocentric practice of games and the mystical respect entertained for rules. This respect is the mark of a mentality fashioned, not by free cooperation between equals, but by adult constraint."

"When the child imitates the rules practiced by his older companions he feels that he is submitting to an unalterable law, due, therefore, to his parents themselves. Thus the pressure exercised by older on younger children is assimilated here, as so often, to adult pressure. This action of the older children is still constraint, for cooperation can only arise between equals. Nor does the submission of the younger children to the rules of the older ones lead to any sort of cooperation in action; it simply produces a sort of mysticism, a diffused feeling of collective participation, which, as in the case of many mystics, fits in perfectly well with egocentrism. For we shall see eventually that cooperation between equals not only brings about a gradual change in the child's practical attitude, but that it also does away with the mystical feeling towards authority."

"In certain circumstances where he experiments in new types of conduct by cooperating with his equals, the child is already an adult. There is an adult in every child and a child in every adult. … There exist in the child certain attitudes and beliefs which intellectual development will more and more tend to eliminate: there are others which will acquire more and more importance. The later are not derived from the former but are partly antagonistic to them."

"Between the various types of rules which we shall give there will therefore be at once continuity of function and difference of structure. This renders arbitrary any attempt to cut mental reality up into stages. The matter is further complicated by the "Law of conscious realization" and the resulting time-lag. The appearance of a new type of rule on the practical plane does not necessarily mean that this rule will come into the subject's consciousness, for each mental operation has to be relearned on the different planes of action and of thought."

"A second prefatory question faces us: that of society and the individual. We have sought to contrast the child and the civilized adult on the ground of their respective social attitudes. The baby (at the stage of motor intelligence) is asocial, the egocentric child is subject to external constraint but has little capacity for cooperation, the civilized adult of to-day presents the essential character of cooperation between differentiated personalities who regard each other as equals. There are therefore three types of behavior: motor behavior, egocentric behavior (with external constraint), and cooperation. And to these three types of social behavior there correspond three types of rules: motor rules, rules due to unilateral respect, and rules due to mutual respect. But here again, one must beware of laying down the law: for things are motor, individual and social all at once. As we shall have occasion to show, rules of cooperation are in some respects the outcome of the rules of coercion and of the motor rules. On the other hand, coercion is applied during the first days of an infant's life, and the earliest social relations contain the germs of cooperation. Here again, it is not so much a question of these successive features themselves as of the proportions in which they are present. Moreover, the way in which conscious realization and the time-lag from one level to another come into play is a further bar to our arranging these phenomena in a strict sequence, as though they made a single appearance and then disappeared from the scene once and for all."

"The motor rule. In its beginnings the motor rule merges into habit. During the first few months of an infant's life, its manner of taking the breast, of laying its head on the pillow, etc., becomes crystallized into imperative habits. This is why education must begin in the cradle. To accustom the infant to get out of its own difficulties or to calm it by rocking it may be to lay the foundations of a good or of a bad disposition. But not every habit will give rise to the knowledge of a rule. The habit must first be frustrated, and the ensuing conflict must lead to an active search for the habitual. Above all, the particular succession must be perceived as regular, i.e. there must be judgment or consciousness of regularity (Regelbewusstseiri). The motor rule is therefore the result of a feeling of repetition which arises out of the ritualization of schemas of motor adaptation."

"Mixture of assimilation to earlier schemas and adaptation to the actual conditions of the situation is what defines motor intelligence. But — and this is where rules come into existence — as soon as a balance is established between adaptation and assimilation, the course of conduct adopted becomes crystallized and ritualized. New schemas are even established which the child looks for and retains with care, as though they were obligatory or charged with efficacy."

"Every observer has noted that the younger the child, the less sense he has of his own ego. From the intellectual point of view, he does not distinguish between external and internal, subjective and objective. From the point of view of action, he yields to every suggestion, and if he does oppose to other people's wills — a certain negativism which has been called "the spirit of contradiction" — this only points to his real defenselessness against his surroundings. A strong personality can maintain itself without the help of this particular weapon. The adult and the older child have complete power over him. They impose their opinions and their wishes, and the child accepts them without knowing that he does so. Only — and this is the other side of the picture — as the child does not dissociate his ego from the environment, whether physical or social, he mixes into all his thoughts and all his actions, ideas and practices that are due to the intervention of his ego and which, just because he fails to recognize them as subjective, exercise a check upon his complete socialization. From the intellectual point of view, he mingles his own fantasies with accepted opinions, whence arise pseudo lies (or sincere lies), syncretism, and all the features of child thought. From the point of view of action, he interprets in his own fashion the examples he has adopted, whence the egocentric form of play we were examining above. The only way of avoiding these individual refractions would lie in true cooperation, such that both child and senior would each make allowance for his own individuality and for the realities that were held in common."

"Egocentrism in so far as it means confusion of the ego and the external world, and egocentrism in so far as it means lack of cooperation, constitute one and the same phenomenon. So long as the child does not dissociate his ego from the suggestions coming from the physical and from the social world, he cannot cooperate, for in order to cooperate one must be conscious of one's ego and situate it in relation to thought in general. And in order to become conscious of one's ego, it is necessary to liberate oneself from the thought and will of others. The coercion exercised by the adult or the older child is therefore inseparable from the unconscious egocentrism of the very young child."

"There is little mysticism without an element of transcendence, and conversely, there is no transcendence without a certain degree of egocentrism. It may be that the genesis of these experiences is to be sought in the unique situation of the very young child in relation to adults. The theory of the filial origin of the religious sense seems to us singularly convincing in this connection."

"If mutual respect does derive from unilateral respect, it does so by opposition."

"Generally speaking, one can say that motor intelligence contains the germs of completed reason. But it gives promise of more than reason pure and simple. From the moral as from the intellectual point of view, the child is born neither good nor bad, but master of his destiny. Now, if there is intelligence in the schemas of motor adaptation, there is also the element of play. The intentionality peculiar to motor activity is not a search for truth but the pursuit of a result, whether objective or subjective; and to succeed is not to discover a truth."

"The discussion of the game of marbles seems to have led us into rather deep waters. But in the eyes of children the history of the game of marbles has quite as much importance as the history of religion or of forms of government. It Is a history, moreover, that is magnificently spontaneous; and it was therefore perhaps not entirely useless to seek to throw light on the child's judgment of moral value by a preliminary study of the social behaviour of children amongst themselves."

"In real life the child is in the presence, not of isolated acts, but of personalities that attract or repel him as a global whole. He grasps people's intentions by direct intuition and cannot therefore abstract from them. He allows, more or less justly, for aggravating and attenuating circumstances. This is why the stories told by the children themselves often give rise to different evaluations from those suggested by the experimenter's stories."

"It is when the child is accustomed to act from the point of view of those around him, when he tries to please rather than to obey, that he will judge in terms of intentions. So that taking intentions into account presupposes cooperation and mutual respect. Only those who have children of their own know how difficult it is to put this into practice. Such is the prestige of parents in the eyes of the very young child, that even if they lay down nothing in the form of general duties, their wishes act as law and thus give rise automatically to moral realism (independently, of course, of the manner in which the child eventually carries out these desires). In order to remove all traces of moral realism, one must place oneself on the child's own level, and give him a feeling of equality by laying stress on one's own obligations and one's own deficiencies. In this way the child will find himself in the presence, not of a system of commands requiring ritualistic and external obedience, but of a system of social relations such that everyone does his best to obey the same obligations, and does so out of mutual respect. The passage from obedience to cooperation thus marks a progress analogous to that of which we saw the effects in the evolution of the game of marbles: only in the final stage does the morality of intention triumph over the morality of objective responsibility. When parents do not trouble about such considerations as these, when they issue contradictory commands and are inconsistent in the punishments they inflict, then, obviously, it is not because of moral constraint but in spite of and as a reaction against it that the concern with intentions develops in the child. Here is a child, who, in his desire to please, happens to break something and is snubbed for his pains, or who in general sees his actions judged otherwise than he judges them himself. It is obvious that after more or less brief periods of submission, during which he accepts every verdict, even those that are wrong, he will begin to feel the injustice of it all. Such situations can lead to revolt. But if, on the contrary, the child finds in his brothers and sisters or in his playmates a form of society which develops his desire for cooperation and mutual sympathy, then a new type of morality will be created in him, a morality of reciprocity and not of obedience. This is the true morality of intention and of subjective responsibility."

"The child who defines a lie as being a "naughty word" knows perfectly well that lying consists in not speaking the truth. He is not, therefore, mistaking one thing for another, he is simply identifying them one with another by what seems to us a quaint extension of the word "lie"."

"The need to speak the truth and even to seek it for oneself is only conceivable in so far as the individual thinks and acts as one of a society, and not of any society (for it is just the constraining relations between superior and inferior that often drive the latter to prevarication) but of a society founded on reciprocity and mutual respect, and therefore on cooperation."

"In this way things, external objects, are assimilated to more or less ordered motor schemas, and in this continuous assimilation of objects the child's own activity is the starting point of play. Not only this, but when to pure movement are added language and imagination, the assimilation is strengthened, and wherever the mind feels no actual need for accommodating itself to reality, its natural tendency will be to distort the objects that surround it in accordance with its desires or its fantasy, in short to use them for its satisfaction. Such is the intellectual egocentrism that characterizes the earliest form of child thought."

"It is as his own mind comes into contact with others that truth will begin to acquire value in the child's eyes and will consequently become a moral demand that can be made upon him. As long as the child remains egocentric, truth as such will fail to interest him and he will see no harm in transposing facts in accordance with his desires."

"Thus we see that the child is almost led to tell lies — or what seem to us lies from our point of view — by the very structure of his spontaneous thought. Given this situation, what will be the result of the laws laid down by adults about truthfulness? On the occasion of the first very obvious lies, or of those connected with some offense or other and told therefore with the object of averting punishment or scolding, the parents point out to the child that he has just done something very wrong and thus inculcate in him the respect for truth."

"The child is a realist in every domain of thought, and it is therefore natural that in the moral sphere he should lay more stress on the external, tangible element than on the hidden motive."

"One must have felt a real desire to exchange thoughts with others in order to discover all that a lie can involve. And this interchange of thoughts is from the first not possible between adults and children, because the initial inequality is too great and the child tries to imitate the adult and at the same time to protect himself against him rather than really to exchange thoughts with him. The situation we have described is thus almost the necessary outcome of unilateral respect. The spirit of the command having failed to be assimilated, the letter alone remains. Hence the phenomenon we have been observing. The child thinks of a lie as "what isn't true," independently of the subject's intentions. He even goes so far as to compare lies to those linguistic taboos, "naughty words." As for the judgment of responsibility, the further a lie is removed from reality, the more serious is the offense. Objective responsibility is thus the inevitable result of unilateral respect in its earliest stage."

"The notion of good, which generally speaking, appears later than the notion of pure duty, particularly in the case of the child, is perhaps the final conscious realization of something that is the primary condition of the moral life — the need for reciprocal affection. And since moral realism is, on the contrary, the result of constraint exercised by the adult on the child, it may perhaps be a secondary growth in comparison to the simple aspiration after good, while still remaining the first notion to be consciously realized when the child begins to reflect upon morality and to attempt formulation."

"For the fundamental fact of human psychology is that society, instead of remaining almost entirely inside the individual organism as in the case of animals prompted by their instincts, becomes crystallized almost entirely outside the individuals. In other words, social rules, as Durkheim has so powerfully shown, whether they be linguistic, moral, religious, or legal, etc., cannot be constituted, transmitted or preserved by means of an internal biological heredity, but only through the external pressure exercised by individuals upon each other."

"As Bovet has demonstrated in the field of morals, rules do not appear in the mind of the child as innate facts, but as facts that are transmitted to him by his seniors, and to which from his tenderest years he has to conform by means of a sui generis form of adaptation. This, of course, does not prevent some rules from containing more than others an element of rationality, thus corresponding to the deepest fundamental constants of human nature. But whether they be rational or simply a matter of usage and consensus of opinion, rules imposed on the childish mind by adult constraint do begin by presenting a more or less uniform character of exteriority and sheer authority. So that instead of passing smoothly from an early individualism (the "social" element of the first months is only biologically social, so to speak, inside the individual, and therefore individualistic) to a state of progressive cooperation, the child is from his first year onwards in the grip of coercive education which goes straight on and ends by producing what Claprède has so happily called a veritable "short circuit.""

"To perceive is to construct intellectually, and if the child draws things as he conceives them, it is certainly because he cannot perceive them without conceiving them. But to give up gradually the spurious absolutes situated away and apart from the context of relations that has been built up during experience itself is the work of a superior kind of rationality. When the child comes to draw things as he sees them, it will be precisely because he has given up taking isolated objects in and for themselves and has begun to construct real systems of relations which take account of the true perspective in which things are connected."

"The majority of parents are poor psychologists and give their children the most questionable moral trainings. It is perhaps in this domain that one realized most how keenly how immoral it can be to believe too much in morality, and how much more precious is a little humanity than all the rules in the world. Thus the adult leads the child to the notion of objective responsibility, and consolidates in consequence a tendency that is already natural to the spontaneous mentality of little children."

"The relations between parents and children are certainly not only those of constraint. There is spontaneous mutual affection, which from the first prompts the child to acts of generosity and even of self-sacrifice, to very touching demonstrations which are in no way prescribed. And here no doubt is the starting point for that morality of good which we shall see developing alongside of the morality of right or duty, and which in some persons completely replaces it."

"There are in existence two distinct ideas of justice. We say that an award is unjust when it penalizes the innocent, rewards the guilty, or when, in general, it fails to be meted out in exact proportion to the merit or guilt in question. On the other hand, we say that a division is unjust when it favors some at the expense of others. In this second adaptation of the term, the idea of justice implies only the idea of equality. In the first acceptation of the term, the notion of justice is inseparable from that of the reward and punishment, and is defined by the correlation between acts and their retribution."

"At one time, many philosophers held that faultless "laws of thought" were somehow inherent, a priori, in the very nature of mind. This belief was twice shaken in the past century; first when Russell and his successors showed how the logic men employ can be defective, and later when Freud and Piaget started to reveal the tortuous ways in which our minds actually develop."

"Much research in psychology has been more concerned with how large groups of people behave than about the particular ways in which each individual person thinks... too statistical. I find this disappointing because, in my view of the history of psychology, far more was learned, for example, when Jean Piaget spent several years observing the ways that three children developed, or when Sigmund Freud took several years to examine the thinking of a rather small number of patients."

"People are like stained-glass windows. They sparkle and shine when the sun is out, but when the darkness sets in, their true beauty is revealed only if there is a light from within."

"As far as service goes, it can take the form of a million things. To do service, you don't have to be a doctor working in the slums for free, or become a social worker. Your position in life and what you do doesn't matter as much as how you do what you do."

"We make progress in society only if we stop cursing and complaining about its shortcomings and have the courage to do something about them."

"Learn to get in touch with silence within yourself and know that everything in this life has a purpose. There are no mistakes, no coincidences; all events are blessings given to us to learn from. There is no need to go to India or anywhere else to find peace. You will find that deep place of silence right in your room, your garden or even your bathtub."

"We have to ask ourselves whether medicine is to remain a humanitarian and respected profession or a new but depersonalized science in the service of prolonging life rather than diminishing human suffering."

"There is not much sense in suffering, since drugs can be given for pain, itching, and other discomforts. The belief has long died that suffering here on earth will be rewarded in heaven. Suffering has lost its meaning."

"Guilt is perhaps the most painful companion of death."

"Watching a peaceful death of a human being reminds us of a falling star; one of a million lights in a vast sky that flares up for a brief moment only to disappear into the endless night forever."

"Those who have the strength and the love to sit with a dying patient in the silence that goes beyond words will know that this moment is neither frightening nor painful, but a peaceful cessation of the functioning of the body."

"It is difficult to accept death in this society because it is unfamiliar. In spite of the fact that it happens all the time, we never see it."

"Those who have been immersed in the tragedy of massive death during wartime, and who have faced it squarely, never allowing their senses and feelings to become numbed and indifferent, have emerged from their experiences with growth and humanness greater than that achieved through almost any other means."

"Dying is something we human beings do continuously, not just at the end of our physical lives on this earth."

"The Swiss-born psychiatrist Elisabeth Kubler-Ross changed western cultural resistance to dealing with death, and the teaching of how to accept it... Kubler-Ross's best known contribution to the study, thanatology, that she had helped to create, was the five stages of dying people go through. She described them - denial, anger, bargaining, depression and acceptance - in her bestseller On Death And Dying (1969), written in two months. Not everyone experiences all five, she cautioned, but at least two are always present. The definition, reached after scores of interviews with people facing imminent death, helped the medical profession to deal with a factor it had long refused to acknowledge, especially in the US... She wrote more than 20 books.. A firm believer in a god and the life hereafter, she became fascinated with near-death experiences and an advocate for people's stories of seeing a shining light and familiar faces, before being brought back from the brink."

"Madam, I have come from a country where people are hanged if they talk."

"Now I will have less distraction."

"Mathematicians have tried in vain to this day to discover some order in the sequence of prime numbers, and we have reason to believe that it is a mystery into which the human mind will never penetrate."

"All the greatest mathematicians have long since recognized that the method presented in this book is not only extremely useful in analysis, but that it also contributes greatly to the solution of physical problems. For since the fabric of the universe is most perfect, and is the work of a most wise Creator, nothing whatsoever takes place in the universe in which some relation of maximum and minimum does not appear. Wherefore there is absolutely no doubt that every effect in the universe can be explained as satisfactorily from final causes, by the aid of the method of maxima and minima, as it can from the effective causes themselves. Now there exist on every hand such notable instances of this fact, that, in order to prove its truth, we have no need at all of a number of examples; nay rather one's task should be this, namely, in any field of Natural Science whatsoever to study that quantity which takes on a maximum or a minimum value, an occupation that seems to belong to philosophy rather than to mathematics. Since, therefore, two methods of studying effects in Nature lie open to us, one by means of effective causes, which is commonly called the direct method, the other by means of final causes, the mathematician uses each with equal success. Of course, when the effective causes are too obscure, but the final causes are more readily ascertained, the problem is commonly solved by the indirect method; on the contrary, however, the direct method is employed whenever it is possible to determine the effect from the effective causes. But one ought to make a special effort to see that both ways of approach to the solution of the problem be laid open; for thus not only is one solution greatly strengthened by the other, but, more than that, from the agreement between the two solutions we secure the very highest satisfaction."

"To those who ask what the infinitely small quantity in mathematics is, we answer that it is actually zero. Hence there are not so many mysteries hidden in this concept as they are usually believed to be."

"La construction d'une machine propre à exprimer tous les sons de nos paroles , avec toutes les articulations , seroit sans-doute une découverte bien importante. … La chose ne me paroît pas impossible."

"It will seem a little paradoxical to ascribe a great importance to observations even in that part of the mathematical sciences which is usually called Pure Mathematics, since the current opinion is that observations are restricted to physical objects that make impression on the senses. As we must refer the numbers to the pure intellect alone, we can hardly understand how observations and quasi-experiments can be of use in investigating the nature of numbers. Yet, in fact, as I shall show here with very good reasons, the properties of the numbers known today have been mostly discovered by observation, and discovered long before their truth has been confirmed by rigid demonstrations. There are many properties of the numbers with which we are well acquainted, but which we are not yet able to prove; only observations have led us to their knowledge. Hence we see that in the theory of numbers, which is still very imperfect, we can place our highest hopes in observations; they will lead us continually to new properties which we shall endeavor to prove afterwards. The kind of knowledge which is supported only by observations and is not yet proved must be carefully distinguished from the truth; it is gained by induction, as we usually say. Yet we have seen cases in which mere induction led to error. Therefore, we should take great care not to accept as true such properties of the numbers which we have discovered by observation and which are supported by induction alone. Indeed, we should use such discovery as an opportunity to investigate more exactly the properties discovered and to prove or disprove them; in both cases we may learn something useful."

"Till now the mathematicians tried in vain to discover some order in the sequence of the prime numbers and we have every reason to believe that there is some mystery which the human mind shall never penetrate. To convince oneself, one has only to glance at the tables of primes which some people took the trouble to compute beyond a hundred thousand, and one perceives that there is no order and no rule. This is so much more surprising as the arithmetic gives us definite rules with the help of which we can continue the sequence of the primes as far as we please, without noticing, however, the least trace of order."

"A function of a variable quantity is an analytic expression composed in any way whatsoever of the variable quantity and numbers or constant quantities."

"Quanquam nobis in intima naturae mysteria penetrare, indeque veras caussas Phaenomenorum agnoscere neutiquam est concessum: tamen evenire potest, ut hypothesis quaedam ficta pluribus phaenomenis explicandis aeque satisfaciat, ac si vera caussa nobis esset perspecta."

"He calculated without any apparent effort, just as men breathe, as eagles sustain themselves in the air."

"The most influential mathematics textbook of ancient times is easily named, for the Elements of Euclid has set the pattern in elementary geometry ever since. The most effective textbook of the medieval age is less easily designated; but a good case can be made out for the Al-jabr of Al-Khwarizmi, from which algebra arose and took its name. Is it possible to indicate a modern textbook of comparable influence and prestige? Some would mention the Géométrie of Descartes or the Principia of Newton or the Disquisitiones of Gauss; but in pedagogical significance these classics fell short of a work by Euler titled Introductio in analysin infinitorum."

"The Introductio does not boast an impressive number of editions, yet its influence was pervasive. In originality and in the richness of its scope it ranks among the greatest of textbooks; but it is outstanding also for clarity of exposition. Published two hundred and two years ago, it nevertheless possesses a remarkable modernity of terminology and notation, as well as of viewpoint. Imitation is indeed the sincerest form of flattery."

"Of no little importance are Euler's labors in analytical mechanics. ...He worked out the theory of the rotation of a body around a fixed point, established the general equations of motion of a free body, and the general equation of hydrodynamics. He solved an immense number and variety of mechanical problems, which arose in his mind on all occasions. Thus on reading Virgil's lines. "The anchor drops, the rushing keel is staid," he could not help inquiring what would be the ship's motion in such a case. About the same time as Daniel Bernoulli he published the Principle of the Conservation of Areas and defended the principle of "least action," advanced by P. Maupertius. He wrote also on tides and on sound."

"Somebody said "Talent is doing what others find difficult. Genius is doing easily what others find impossible." ...by that definition, Euler was a genius. He could do the seemingly impossible, and he did it throughout his long and illustrious life. ...Way to Go, Uncle Leonhard!"

"Euler calculated the force of the wheels necessary to raise the water in a reservoir … My mill was carried out geometrically and could not raise a drop of water fifty yards from the reservoir. Vanity of vanities! Vanity of geometry!"

"Euler lacked only one thing to make him a perfect genius: He failed to be incomprehensible."

"The study of Euler's works will remain the best school for the different fields of mathematics and nothing else can replace it."

"It is customary to consider Chebyshev, Gauss, Jacobi, and Legendre as the main creators of the theory of orthogonal polynomials. However, their contributions were directly influenced by Brouncker and Wallis who, in March of 1655, made discoveries which influenced the development of analysis for the next hundred years. Namely, Wallis found an infinite product of rational numbers converging to 4/π and Brouncker gave a remarkable continued fraction for this quantity. ...The only mathematician who understood the importance of these discoveries was Euler. ...he felt that the recovery of the original Brouncker's proof could open up new perspectives for analysis. As usual, Euler was right."

"Following a suggestion by Daniel Bernoulli, Euler gave the first treatment of elastic lines by means of the in the Additamentum I to his Methodus inveniendi (1744...) which carries the title De curvis elasticus. Euler characterized the equilibrium position of an elastic line by the following variational principle: Among all curves of equal length, joining two points where they have prescribed tangents, to determine that which minimizes the value of the expression \int ds/\rho^2 [where \rho is the radius of curvature]. In other words, Euler interpreted an elastic line as an inextensible curve \boldsymbol\zeta with a "" of \int \kappa^2 ds, \kappa [i.e., 1/\rho] being the function of \boldsymbol\zeta, whose positions of (stable) equilibrium are characterized by the minima of the potential energy, i.e., by 's principle of . Thus the problem of the elastic line leads to the isoperimetric problem\int_{\boldsymbol \zeta} \kappa^2 ds \to min \qquad with \int_{\boldsymbol\zeta} ds = L..."

"Euler published so much and in so many different fields that an edited volume is probably the only way (at least at this time) to do him something like justice, since no one person will know enough to span all of his work."

"Galileo does not attempt any theory to account for the flexure of the beam. This theory, supplied by , was applied by Mariotte, Leibnitz, De Lahire, and Varignon, but they neglect compression of the fibres, and so place the neutral in the lower face of Galileo's beam. The true position of the neutral plane was assigned by James Bernoulli 1695, who in his investigation of the simplest case of bent beam, was led to the consideration of the curve called the "elastica." This "elastica" curve speedily attracted the attention of the great Euler (1744), and must be considered to have directed his attention to the s. Probably the extraordinary divination which led Euler to the formula connecting the sum of two elliptic integrals, thus giving the fundamental theorem of the addition equation of s, was due to mechanical considerations concerning the "elastica" curve; a good illustration of the general principle that the pure mathematician will find the best materials for his work in the problems presented to him by natural and physical questions."

"Who has studied the works of such men as Euler, Lagrange, Cauchy, Riemann, , and Weierstrass, can doubt that a great mathematician is a great artist? The faculties possessed by such men, varying greatly in kind and degree with the individual, are analogous with those requisite for constructive art. Not every mathematician possesses in a specially high degree that critical faculty which finds its employment in the perfection of form, hi conformity with the ideal of logical completeness; but every great mathematician possesses the rarer faculty of constructive imagination."

"To the reader of today much in the conception and mode of expression of that time appears strange and unusual. Between us and the mathematicians of the late seventeenth century stands Leonhard Euler... He is the real founder of our modern conception. However non-rigorous he may be in details: he ends and conquers the previous epoch of direct geometric infinitesimal considerations and introduces the period of mathematical analysis according to form and content. Whatever was written after him on the logarithmic series is necessarily based no longer on the already obscured predecessors in the receding mathematical Renaissance, but on Euler's Introductio in analysin infinitorum... in which the entire seventh chapter [De Quantitabus exponentialibus ac Logarithmis] treats of logarithms."

"Read Euler: he is our master in everything."

"He was later to write that he had made some of his best discoveries while holding a baby in his arms surrounded by playing children."

"If we compared the Bernoullis to the Bach family, then Leonhard Euler is unquestionably the Mozart of mathematics, a man whose immense output... is estimated to fill at least seventy volumes. Euler left hardly an area of mathematics untouched, putting his mark on such diverse fields as analysis, number theory, mechanics and hydrodynamics, cartography, topology, and the theory of lunar motion. ...Moreover, we owe to Euler many of the mathematical symbols in use today, among them i, π, e, and f(x). And as if that were not enough, he was a great popularizer of science..."

"Euler and Ramanujan are mathematicians of the greatest importance in the history of constants (and of course in the history of Mathematics ...)"

"Euler's step was daring. In strict logic, it was an outright fallacy... Yet it was justified by analogy, by the analogy of the most successful achievements of a rising science that he called... "Analysis of the Infinite." Other mathematicians, before Euler, passed from finite differences to infinitely small differences, from sums with a finite number of terms to sums with an infinity of terms, from finite products to infinite products. And so Euler passed from equations of a finite degree (algebraic equations) to equations of infinite degree, applying the rules made for the finite... This analogy... is beset with pitfalls. How did Euler avoid them? ...Euler's reasons are not demonstrative. Euler does not reexamine the grounds for his conjecture... only its consequences. ...He examines also the consequences of closely related analogous conjectures... Euler's reasons are, in fact, inductive."

"It is the invaluable merit of the great Basle mathematician Leonard Euler, to have freed the analytical calculus from all geometric bounds, and thus to have established analysis as an independent science, which from his time on has maintained an unchallenged leadership in the field of mathematics."

"In 1736, during his first stay in St. Petersburg, Euler tackled the now famous problem of the seven bridges of Königsberg. His contribution to this problem is often cited as the birth of graph theory and topology."

"I discovered the works of Euler and my perception of the nature of mathematics underwent a dramatic transformation. I was de-Bourbakized, stopped believing in sets, and was expelled from the Cantorian paradise. I still believe in abstraction, but now I know that one ends with abstraction, not starts with it. I learned that one has to adapt abstractions to reality and not the other way around. Mathematics stopped being a science of theories but reappeared to me as a science of numbers and shapes."

"Perhaps the most surprising thing about mathematics is that it is so surprising. The rules which we make up at the beginning seem ordinary and inevitable, but it is impossible to foresee their consequences. These have only been found out by long study, extending over many centuries. Much of our knowledge is due to a comparatively few great mathematicians such as Newton, Euler, Gauss, or Riemann; few careers can have been more satisfying than theirs. They have contributed something to human thought even more lasting than great literature, since it is independent of language."

"As analysis was more cultivated, it gained a predominancy over geometry; being found to be a far more powerful instrument for obtaining results; and possessing a beauty and an evidence, which, though different from those of geometry, had great attractions for minds to which they became familiar. The person who did most to give to analysis the generality and symmetry which are now its pride, was also the person who made Mechanics analytical; I mean Euler."

"But whatever its defects, the classification of Linnæus was the first attempt at grouping animals together according to certain common structural characters."

"The time has come when scientific truth must cease to be the property of the few, when it must be woven into the common life of the world."

"The crust of our earth is a great cemetery, where the rocks are tombstones on which the buried dead have written their own epitaphs."

"The eye of the trilobite tells us that the sun shone on the old beach where he lived; for there is nothing in nature without a purpose, and when so complicated an organ was made to receive light, there must have been light to enter it."

"Foldings of the earth's crust, low hills, extensive plains, mountain-chains and narrow valleys, broad table-lands and wide valleys, local chimneys or volcanoes, river-beds, lake-basins, inland seas,—such are some of the phenomena which, disconnected as they seem at first glance, have nevertheless been brought under certain principles, and explained according to definite physical laws."

"The facts will eventually test all our theories, and they form, after all, the only impartial jury to which we can appeal."

"The world has arisen in some way or another. How it originated is the great question, and Darwin's theory, like all other attempts to explain the origin of life, is thus far merely conjectural. I believe he has not even made the best conjecture possible in the present state of our knowledge."

"Every great scientific truth goes through three stages. First, people say it conflicts with the Bible. Next they say it has been discovered before. Lastly they say they always believed it."

"Therefore, Agassiz says that when a new doctrine is presented, it must go through three stages. First, people say that it isn't true, then that it is against religion, and, in the third stage, that it has long been known."

"In the subsequent meetings of the society, the geologist William Barton Rogers would skillfully dismantle most of these arguments. Rogers was the soon-to-be-president of the Massachusetts Institute of Technology. In his debates with Agassiz he employed an encyclopedic knowledge of North American geology to show that most of his opponent’s claims were either false or partially true at best. But Agassiz cared little for debating the topic; he was not interested in debating a subject about which he was already certain. As far as he was concerned, his own theory of special creation rendered Darwin’s null and void. This was one of the reasons he preferred discussing the topic with members of the Saturday Club, who were far more sympathetic to his ideas and who were also more likely to shape public opinion about Darwinian theory than a handful of scientific specialists."

"There, at the table's further end I see In his old place our Poet's vis-à-vis, The great PROFESSOR, strong, broad-shouldered, square, In life's rich noontide, joyous, debonair. His social hour no leaden care alloys, His laugh rings loud and mirthful as a boy's,— That lusty laugh the Puritan forgot,— What ear has heard it and remembers not? How often, halting at some wide crevasse Amid the windings of his Alpine pass, High up the cliffs, the climbing mountaineer, Listening the far-off avalanche to hear, Silent, and leaning on his steel-shod staff, Has heard that cheery voice, that ringing laugh, From the rude cabin whose nomadic walls Creep with the moving glacier as it crawls! How does vast Nature lead her living train In ordered sequence through that spacious brain, As in the primal hour when Adam named The new-born tribes that young creation claimed!— How will her realm be darkened, losing thee, Her darling, whom we call our AGASSIZ!"

"Agassiz... was doomed to help the cause he hated. Agassiz not only maintained the fact of the progressive advance in organisation of the inhabitants of the earth at each successive geological epoch, but he insisted upon the analogy of the steps of this progression with those by which the embryo advances to the adult condition, among the highest forms of each group. In fact, in endeavoring to support these views he went a good way beyond the limits of any cautious interpretation of the facts then known."

"The central problem of architecture is space. Space is essential for the individual and for the community. This is equally true for the small space (the capsule) as well as for the large space (the city)."

"Per definition, architecture is a service for the whole human being. As such, architecture includes a material and an immaterial aspect; it has to meet rational and irrational requirements. (Architektur versteht sich als Dienstleistung für den ganzen Menschen. Als solche hat sie eine materielle und eine immaterielle Komponente; es sind rationale und irrationale Bedürfnisse zu befriedigen.)"

"Function and purpose define architecture as a practical arrangement, while form defines architecture as a manifestation of apparition. The world of appariation that we cannot exist without (Max Horkheimer), is a psychological issue related to form. (Funktion und Zweck definieren Architektur als praktisches Bauwerk, die Gestalt definiert Architektur als Erscheinungsform. Die Welt der Erscheinungen, ohne die wir nicht leben können (Max Horkheimer), ist ein gestaltpsychologisches Problem.)"

"Form - as a pattern of perception - can motivate the use of architecture. Architecture provides a complete service for its users, if function (practical purpose) coincides with use motivated by form. (Mit der Gestalt als Wahrnehmungsstruktur lässt sich der Gebrauch einer Architektur motivieren. Wenn die Funktion (der praktische Zweck) mit der (gestaltbezogenen) Motivation zum Gebrauch übereinstimmt, ist die Dienstleistung der Architektur für den Menschen komplett.)"

"The creation of space incorporates the debate about the dialogue between dream and reality. We must use the hidden surrealistic potential of our environment to awaken basic emotions. (Raumgebung beinhaltet die Auseinandersetzung mit dem dialogischen Verhältnis von Traum und Wirklichkeit. Wir müssen das surrealistische Potenzial ausschöpfen, welches in unserer Umwelt verborgen ist. Es lassen sich damit Basisgefühle wecken.)"

"Spaces that trigger emotions alter the behaviour of people. Architecture aims at influencing human behaviour by space creations. (Räume, die Empfindungen auslösen, verändern das Verhalten des Menschen. Die Verhaltensbeeinflussung des Menschen durch die gestaltete Umwelt ist eine qualitative Zielsetzung des architektonischen Entwurfs.)"

""The voice of him that crieth in the wilderness, Prepare ye the way of the Lord, make straight in the desert a highway for our God. Every valley shall be exalted, and every mountain and hill shall be made low: and the crooked shall be made straight, and the rough places plain: And the glory of the Lord shall be revealed!" This is the voice of our conscience, telling us of the righteousness of God. And since conscience is the perfect interpreter of life, what it tells us is no question, no riddle, no problem, but a fact — the deepest, innermost, surest fact of life: God is righteous. Our only question is what attitude toward the fact we ought to take. We shall hardly approach the fact with our critical reason. The reason sees the small and the larger but not the large. It sees the preliminary, but not the final, the derived but not the original, the complex but not the simple. It sees what is human but not what is divine. We shall hardly be taught this fact by men."

"For the millions that suffer unjustly, the Confessing Church does not yet have a heart."

"What expressions we used – in part taken over and in part newly invented! — above all, the famous 'wholly other' breaking in upon us ‘perpendicularly from above,’ the not less famous 'infinite qualitative distinction' between God and man, the vacuum, the mathematical point, and the tangent in which alone they must meet."

"Take your Bible and take your newspaper, and read both. But interpret newspapers from your Bible."

"Faith is never identical with "piety" even if it were the purest and finest."

"Grace must find expression in life, otherwise it is not grace."

"Faith in God's revelation has nothing to do with an ideology which glorifies the status quo."

"Laughter is the closest thing to the grace of God."

"Joy is the simplest form of gratitude."

"The best theology would need no advocates; it would prove itself."

"Jesus is the movement for social justice, and the movement for social justice is Jesus in the present."

"And now to my socialist friends who are here present: I have said that Jesus wanted what you want, that he wanted to help those who are least, that he wanted to establish the kingdom of God upon this earth, that he wanted to abolish self-seeking property, that he wanted to make persons into comrades. Your concerns are in line with the concerns of Jesus. Real socialism is real Christianity in our time."

"Even a child can see that an industrial enterprise would have neither net profits nor profits in general without the participation of the worker. Why does he receive only a wage from the entrepreneur instead of a share in the profits? There is no other reason other than the fact that the means of production are the private property of the entrepreneur. ... This inequality and dependence is precisely the injustice that we don't want."

"In conclusion, a word about your tired expression that there is a difference between theory and praxis. ... Thereby you want to say that praxis should be as unencumbered as possible by theory. Coming from you, this wish is quite intelligible. What you mean by praxis is private profit; what I mean by theory is justice."

"The Gospel is not a religious message to inform mankind of their divinity or to tell them how they may become divine. The Gospel proclaims a God utterly distinct from men."

"The known plane is God's creation, fallen out of its union with Him, and therefore the world of the flesh needing redemption, the world of men, and of time, and of things — our world. This known plane is intersected by another plane that is unknown — the world of the Father, of the Primal Creation, and of the final Redemption. The relation between us and God, between this world and His world presses for recognition, but the line of intersection is not self-evident."

"The name Jesus defines an historical occurence and marks the point where the unknown world cuts the known world . . . as Christ Jesus is the plane which lies beyond our comprehension. The plane which is known to us, He intersects vertically, from above. Within history Jesus as the Christ can be understood only as Problem or Myth. As the Christ He brings the world of the Father. But we who stand in this concrete world know nothing, and are incapable of knowing anything, of that other world. The Resurrection from the dead is, however, the transformation: the establishing or declaration of that point from above, and the corresponding discerning of it below."

"The Resurrection is the revelation: the disclosing of Jesus as the Christ, the appearing of God, and the apprehending of God in Jesus. The Resurrection is the emergence of the necessity of giving glory to God: the reckoning with what is unknown and unobservable in Jesus, the recognition of Him as Paradox, Victor and Primal History. In the Resurrection the new world of the Holy Spirit touches the old world of the flesh, but touches it as a tangent touches a circle, that is, without touching it. And, precisely because it does not touch it, it touches it as its frontier — as the new world."

"The power of God can be detected neither in the world of nature nor in the souls of men. It must not be confounded with any high, exalted, force, known or knowable."

"We know that God is He whom we do not know, and that our ignorance is precisely the problem and the source of our knowledge. The Epistle to the Romans is a revelation of the unknown God; God chooses to come to man, not man to God. Even after the revelation man cannot know God, for he is ever the unknown God. In manifesting himself to man he is farther away than before."

"The revelation in Jesus, just because it is the revelation of the righteousness of God is at the same time the strongest conceivable veiling and unknowableness of God. In Jesus, God really becomes a mystery, makes himself known as the unknown, speaks as the eternally Silent One."

"Religion is the possibility of the removal of every ground of confidence except confidence in God alone. Piety is the possibility of the removal of the last traces of a firm foundation upon which we can erect a system of thought."

"God, the pure limit and pure beginning of all that we are, have, and do, standing over in infinite qualitative difference to man and all that is human, nowhere and never identical with that which we call God, experience, surmise, and pray to as God, the unconditioned Halt as opposed to all human rest, the Yes in our No and the No in our Yes, the first and last and as such unknown, but nowhere and never a magnitude amongst others in the medium known to us, God the Lord, the Creator and Redeemer . . . that is the living God."

"It is evident that the relation to God with which the Bible is concerned does not have its source in the purple depths of the subconscious, and cannot be identical with what the deep-sea psychical research of our day describes in the narrower or broader sense as libido fulfilment."

"The Truth lies not in the Yes and not in the No, but in the knowledge and the beginning from which the Yes and the No arise."

"There is no way from us to God — not even via negativa not even a via dialectica nor paradoxa. The god who stood at the end of some human way — even of this way — would not be God."

"Our Yes towards life from the very beginning carries within it the Divine No which breaks forth from the antithesis and points away from what now was the thesis to the original and final synthesis. The No is not the last and highest truth, but the call from home which comes in answer to our asking for God in the world."

"God is personal, but personal in an incomprehensible way, in so far as the conception of his personality surpasses all our views of personality."

"While it is beyond our comprehension that eternity should meet us in time, yet it is true because in Jesus Christ eternity has become time."

"Eternity is here (in the stable at Bethlehem and on the cross of Calvary) in time."

"He is the One who stands above us and also above our highest and deepest feelings, strivings, intuitions, above the products, even the most sublime, of the human spirit. God in the highest means first of all … He who is in no way established in us, in no way corresponds to a human disposition and possibility, but who is in every sense established simply in Himself and is real in that way; and who is manifest and made manifest to us men, not because of our seeking and finding, feeling and thinking, but again and again, only through Himself. It is this God in the highest who has turned as such to man, given Himself to man, made Himself knowable to him … God in the highest, in the sense of the Christian Confession, means He who from on high has condescended to us, has come to us, has become ours."

"When attempts were later made to speak systematically about God and to describe His nature, men became more talkative. They spoke of God's aseity , His being grounded in Himself; they spoke of God's infinity in space and time, and therefore of God's eternity. And men spoke on the other hand of God's holiness and righteousness, mercifulness and patience. We must be clear that whatever we say of God in such human concepts can never be more than an indication of Him; no such concept can really conceive the nature of God. God is inconceivable."

"Frederick the Great (1712-1786) once asked his personal physician, Dr. Zimmermann, "Can you name me a single proof of the existence of God?" Zimmermann replied, "Your Majesty, the Jews!" By that he meant that if one wanted to ask for a proof of God, for something visible and tangible, that no one could contest, which is unfolded before the eyes of all men, then we should have to turn to the Jews. Quite simply, there they are to the present day. Hundreds of little nations in the Near East... have dissolved and disappeared in the huge sea of nations; [only] this one tiny nation has maintained itself.... If the question of a proof of God is raised, one need merely point to this simple historical fact. For in the person of the Jew there stands before our eyes the witness of God's covenant with Abraham, Isaac, and Jacob, and in that way with us all. Even one who does not understand Holy Scripture can see this reminder."

"Scientific dogmatics must devote itself to the criticism and correction of Church proclamation and not just to a repetitive exposition of it."

"We begin by stating that religion is unbelief. It is a concern, indeed, we must say that it is the one great concern, of godless man..."

"There is a notion that complete impartiality is the most fitting and indeed the normal disposition for true exegesis, because it guarantees complete absence of prejudice. For a short time, around 1910, this idea threatened to achieve almost a canonical status in Protestant theology. But now, we can quite calmly describe it as merely comical."

"Where dogmatics exists at all, it exists only with the will to be a Church dogmatics, a dogmatics of the ecumenical Church."

"At bottom, knowledge of God in faith is always this indirect knowledge of God, knowledge of God in His works, and in these particular works in the determining and using of certain creaturely realities to bear witness to the divine objectivity. What distinguishes faith from unbelief, erroneous faith and superstition is that it is content with this indirect knowledge of God."

"Knowledge of God is obedience to God. Observe that we do not say that knowledge of God may also be obedience, or that of necessity it has obedience attached to it, or that it is followed by obedience. No; knowledge of God as knowledge of faith is in itself and of essential necessity obedience. It is an act of human decision corresponding to the act of divine decision; corresponding to the act of the divine being as the living Lord; corresponding to the act of grace in which faith is grounded and continually grounded again in God. In this act God posits Himself as our object and ourselves as those who know Him. But the fact that He does so means that our knowing God can consist only in our following this act, in ourselves becoming a correspondence of this act, in ourselves and our whole existence and therefore our considering and conceiving becoming the human act corresponding to the divine act. This is obedience, the obedience of faith."

"The revelation of God, in which man's fulfilment of the true knowledge of God takes place, is the disposition of God in which He acts towards us as the same triune God that He is in Himself, and in such a way that, although we are men and not God, we receive a share in the truth of His knowledge of Himself. Certainly it is the share which He thinks proper and which is therefore suitable for us. But in this share we have the reality of the true knowledge of Himself."

"He unveils Himself as the One He is by veiling Himself in a form which He Himself is not. He uses this form distinct from Himself, He uses its work and sign, in order to be objective in, with and under this form, and therefore to give Himself to us to be known. Revelation means the giving of signs. We can say quite simply that revelation means sacrament, i.e., the self-witness of God, the representation of His truth, and therefore of the truth in which He knows Himself, in the form of creaturely objectivity and therefore in a form which is adapted to our creaturely knowledge."

"Whatever we may think of its character as reality or illusion, this sphere arises and exists in the fact that man depends on himself over against God. But this means that in actual fact God becomes unknowable to him and he makes himself equal to God. For the man who refuses his grace God becomes the substance of the highest that he himself can see, choose, create and be. It is of this that he gives an account in natural theology He must do it, because this is the self-exposition and self-justification of the being of man in this sphere."

"God Himself is the nearest to hand, as the absolutely simple must be, and at the same time the most distant, as the absolutely simple must also be. God Himself is the irresolvable and at the same time that which fills and embraces everything else. God Himself in His being for Himself is the one being which stands in need of nothing else and at the same time the one being by which every thing else came into being and exists. God Himself is the beginning in which everything begins, with which we must and can always begin with confidence and without need of excuse. And at the same time He is the end in which everything legitimately and necessarily ends, with which we must end with confidence and without need of excuse. God Himself is simple, so simple that in all His glory He can be near to the simplest perception and also laugh at the most profound or acute thinking so simple that He reduces everyone to silence, and then allows and requires everyone boldly to make Him the object of their thought and speech. He is so simple that to think and speak correctly of Him and to live correctly before Him does not in fact require any special human complexities or for that matter any special human simplicities, so that occasionally and according to our need He may permit and require both human complexity and human simplicity, and occasionally they may both be forbidden us..."

"We are now assuming that we have here the centre and goal of all God's works, and therefore the hidden beginning of them all. We are also assuming that the prominent place occupied by this divine work has something corresponding to it in the essence of God, that the Son forms the centre of the Trinity, and that the essence of the divine being has, so to speak, its locus … in His work, in the name and person of Jesus Christ."

"Man can certainly keep on lying (and he does so); but he cannot make truth falsehood. He can certainly rebel (he does so); but he can accomplish nothing which abolishes the choice of God. He can certainly flee from God (he does so) ; but he cannot escape Him. He can certainly hate God and be hateful to God (he does and is so) ; but he cannot change into its opposite the eternal love of God which triumphs even in His hate. He can certainly give himself to isolation (he does so — he thinks, wills and behaves godlessly, and is godless) ; but even in his isolation he must demonstrate that which he wishes to controvert — the impossibility of playing the "individual" over against God. He may let go of God, but God does not let go of him."

"The doctrine of election is the sum of the Gospel because of all words that can be said or heard it is the best: that God elects man; that God is for man too the One who loves in freedom. It is grounded in the knowledge of Jesus Christ because He is both the electing God and elected man in One. It is part of the doctrine of God because originally God's election of man is a predestination not merely of man but of Himself. Its function is to bear basic testimony to eternal, free and unchanging grace as the beginning of all the ways and works of God."

"The saving of anyone is something which is not in the power of man, but only of God. No one can be saved — in virtue of what he can do. Everyone can be saved — in virtue of what God can do. The divine claim takes the form that it puts both the obedient and the disobedient together and compels them to realise this, to recognise their common status in face of the commanding God."

"Who God is and what it is to be divine is something we have to learn where God has revealed Himself and His nature, the essence of the divine."

"He exists, not only inconceivably as God, but also conceivably as a man ; not only above the world, but also in the world, and of the world ; not only in a heavenly and invisible, but in an earthly and visible form. He becomes and is, He exists—we cannot avoid this statement ; to do so would be the worst kind of Docetism—with objective actuality. Does this mean, then, that He exists as one thing amongst others, and that as such He can be perceived and may be known like other things ? Well, we cannot deny that He is a thing like this, and can be perceived and knovra as such, if He was and is a man in the world, with an earthly and visible form. But, of course, a man is not merely a thing or object. As a man among men he is a human Thou, and as such distinct from all mere things."

"The Holy Spirit is the coming of the man Jesus, who is the Son of God, to other men who are not this but with whom He still associates* And the witness of the Holy Spirit is the disclosure to these men, and therefore their discovery, of the fact that because they are associated with Him they can be called what they are certainly not called of themselves, and be what they can certainly never become or be of themselves children of God, children of light who in the midst of death are freed from the fear of death because as sinners they are freed from the curse of sin, and as such messengers to all those who, because they do not see the light, are still in darkness, but are not to remain in this darkness."

"Since Jesus Christ is a servant, looking to Him cannot mean looking away from the world, from men, from life, or, as is often said, from oneself. It cannot mean looking away into some distance or height. To look to Him is to see Him at the very centre, to see Him and the history which, accomplished in Him, heals everything and all things, as the mystery, reality, origin and goal of the whole world, all men, all life. To look to Him is to cleave to Him as the One who bears away the sin of the world. It is to be bound and liberated, claimed, consoled, cheered and ruled by Him."

"Nothing is more characteristic of the Hegelian system of knowledge than the fact that upon its highest pinnacle, where it becomes knowledge of knowledge, i.e. knowledge knowing of itself, it is impossible for it to have any other content but simply the history of philosophy, the account of its continuing self-exposition, in which all individual developments, coming full circle, can only be stages along the road to the absolute philosophy reached in Hegel himself. But that which knowledge is explicitly upon this topmost pinnacle as the history of philosophy, the philosophy completed in Hegel, it is implicitly all along the line: the knowledge of history and the history of knowledge, the history of truth, the history of God, as Hegel was able to say: the philosophy of History. History here has entered so thoroughly into reason, philosophy has so basically become the philosophy of history, that reason, the object of philosophy itself, has become history utterly and completely, that reason cannot understand itself other than a sits own history, and that, from the opposite point of view, it is in a position to recognize itself at once in all history in some stage of its life-process, and also in its entirety, so far as the study permits us to divine the whole. It is a matter of the production of self-movement of the thought-content in the consciousness of the thinking subject. It is not a matter of reproduction! The Hegelian way of looking is the looking of a spectator only in so far as it is in fact in principle and exclusively theory, thinking consciousness. Granting this premise, and setting aside Kierkegaard’s objection that with it the spectator might by chance have forgotten himself, that is the practical reality of his existence, then for Hegel it is also in order (only too much in order!) that the human subject, whilst looking in this manner, stands by no means apart as if it were not concerned. It is in this looking that the something seen is produced. And the thing seen actually has its reality in the fact that it is produced as the thing seen in the looking of the human subject. Man cannot participate more energetically (within the frame-work of theoretical possibility), he cannot be more forcefully transferred from the floor of the theatre on to the stage than in his theory."

"The goal of human life is not death but resurrection."

"The enterprise of Adolf Hitler, with all its clatter and fireworks, and all its cunning and dynamic energy, is the enterprise of an evil spirit, which is apparently allowed its freedom for a time in order to test our faith in the Resurrection of Jesus Christ."

"I had to show that the Bible dealt with an encounter between God and Man. I thought only of the apartness of God. What I had to learn after that was the togetherness of Man and God — a union of two totally different kinds of beings."

"I do not preach universal salvation, what I say is that I cannot exclude the possibility that God would save all men at the Judgment."

"When the angels praise God in Heaven I am sure they play Bach. However, en famille they play Mozart, and then God the Lord is especially delighted to listen to them."

"When I come before these men I do not have to explain that we are all sinners. They have committed every sin there is. All I have to tell them is that I, too, am a sinner."

"Man as man can never know God: His wishing, seeking, and striving are all in vain."

"The center is not something which is under our control, but something that controls us."

"Barth's dedication to the sole authority and power of the Word of God was illustrated for us … while we were in Basel. Barth was engaged in a dispute over the stained glass windows in the Basel Münster. The windows had been removed during World War II for fear they would be destroyed by bombs, and Barth was resisting the attempt to restore them to the church. His contention was that the church did not need portrayals of the gospel story given by stained glass windows. The gospel came to the church only through the Word proclaimed. … the incident was typical of Barth's sole dedication to the Word."

"At the center of the discussion of the nature of practical theology is the issue of the relation of theory to praxis. If theory precedes and determines practice, then practice tends to be concerned primarily with methods, techniques and strategies for ministry, lacking theological substance. If practice takes priority over theory, ministry tends to be based on pragmatic results rather than prophetic revelation … Barth, from the beginning, resisted all attempts to portray theory and praxis in opposition to one another. In his early Church Dogmatics he described any distinction between “theoretical” and “practical” as a “primal lie, which has to be resisted in principal”. The understanding of Christ as the light of life can be understood only as a “theory which has its origin and goal in praxis”."

"A Christ-intoxicated man. … What emerges from Barth's theology is a breathtaking, daring vision of a universe in which tragedy, demonic evil and chaos have been met and defeated in the figure of Jesus Christ."

"It is because Barth turns his glance wholly away from the state of faith and directs it to the content of faith that he writes well."

"One of the cardinal points of Barth's doctrine of God is that He is the transcendent God. On every hand Barth is out to set God immensely above the dieties of the world, and the substitutes for God which modern philosophy and scientific research into Nature's forces have put into "modern" man's mind. … Barth makes it explicit from the beginning that God is the unknowable and indescribable God. The hidden God remains hidden. Even when we say we know him our knowledge is of an incomprehensible Reality. … Barth's contention is summed up in the dictum: Finitum non Capax infiniti, the finite has no capacity for the Infinite. … On every hand Barth speaks of time and eternity as two distinct realms, an unbridged chasm between God and man, and the unknown God."

"Most of my criticisms stem from the fact that I have been greatly influenced by liberal theology, maintaining a healthy respect for reason and a strong belief in the immanence as well as the transcendence of God. … Not that God is not transcendent. The liberal so believes, but he also contends that God is also immanent, expressing his creative genius throughout the universe which he is ever creating and always sustaining as well as through the essentail goodness of th world and human life. It is not that God is above us to which the liberal objects, but he does demur when he is asked to affirm that God is with us only in a tiny segment of "experience."… The liberal also finds God in the beauty of the world, in the unpremeditated goodness of men, and in the moral order of reality. … It must also be noted at this point that Barth speaks of the generally accepted metaphysical and ethical attributes of God, sovereignity, majesty, holiness, ect., with a degree of certainty. It was once said of Herbert Spencer that he knew a great deal about the "Unknowable" so of Barth, one wonders how he came to know so much of the "Unknown God." … In spite of our somewhat severe criticisms of Barth, however, we do not in the least want to minimize the importance of his message. His cry does call attention to the desperateness of the human situation. He does insist that religion begins with God and that man cannot have faith apart from him. He does proclaim that apart from God our human efforts turn to ashes and our sunrises into darkest night. He does suggest that man is not sufficient unto himself for life, but is dependent upon the proclamatiom of God's living Word, through which by means of Bible, preacher, and revealed Word, God himself comes to the consciences of men. Much of this is good, and may it not be that it will serve as a necessary corrective for a liberalism that at times becomes all too shallow?"

"1919...Henri Bergson, Karl Barth, Ernst Cassirer, Havelock Ellis, Karl Jaspers, John Maynard Keynes, Rudolf Steiner—indelible figures—were all active in their various spheres."

"Barth has been variously damned as a heretic, a narrow-minded Biblicist, and an atheist in disguise — and praised as the most creative Protestant theologian since John Calvin. President James McCord of Princeton Theological says that "he bestrides the theological world like a colossus." Harvard's German-born Paul Tillich, the contemporary religious thinker whose stature most nearly rivals Barth's, has often disagreed with Barth — : "shouting at each other over a glass of wine" — but calls him, "the most monumental appearance in our period." Roman Catholic theologians, notably in Europe, have praised his thinking in terms they usually reserve for St. Thomas Aquinas. Once, upon hearing that Pius XII had paid tribute to his work, Barth smiled and said, "This proves the infallibility of the Pope." More seriously, he insists that the best critical work on his works — over 500 titles so far — has been done by such Catholic Modernists as French Jesuit Henri Bouillard and Father Hans Urs von Balthasar of Basel. By contrast, Reinhold Niebuhr regards Barth as a "man of infinite imagination and irresponsibility" writing "irrelevant theology to America. I don't read Barth any more," he says. And Dr. Cornelius Van Til of Westminster Theological Seminary speaks for a host of U.S. fundamentalists in charging that "Barthianism is even more hostile to the theology of Luther and Calvin than Romanism."

"His treatment of Christian dogma has soared across denominational boundaries, affecting the thought of Baptists, Lutherans and Episcopalians as well as his own Reformed Church. Preachers read him, and his thought probably affects a good share of the sermons spoken in U.S. churches any given Sunday, but laymen hardly know his name. … In a way, this lack of a following is a tribute to the originality and individuality of Barth's accomplishments. His kind of God-thinking has been commonly called "neo-orthodoxy" and "theology of crisis" — labels that Barth rejects, since they scarcely define it at all."

"Barth accepts and welcomes scholarly criticism of the Bible, even when it shows the Scriptures to be full of errors and inconsistencies. He does not consider the Bible infallible, and he deplores orthodox Protestants who make it into "a paper Pope." Nevertheless, the Bible testifies to God's Word, which is revealed to man through human speech. The words that the Biblical writers use may not always be the appropriate ones, but they must be accepted as words elected by God."

"As time passes I become more and more afraid of my growing love of music. I don’t understand myself. I play solo sonatas by Bach: next to them, what is Böcklin? It makes me smile."

"You know what I want to become temporarily today: a painter? No. A simple and common designer. But a biting one. I would like to deride humanity, nothing less. And this with the simplest means, in black and white. At the same time - oh blasphemy - I would like to attack our Lord adequately."

"Music, for me, is a love bewitched. / Fame as a painter? / Writer, modern poet? Bad joke. / So I have no calling, and loaf."

"The conviction that painting is the right profession grows stronger and stronger in me. Writing is the only other thing I still feel attracted to. Perhaps when I am mature I shall go back to it."

"Twenty-one years old! I never doubted my vital force. But how is it to fare with my chosen art? The recognition that at bottom I am a poet, after all, should be no hindrance in the plastic arts! And should I really have to be a poet, Lord knows what else I should desire. Certainly, a sea swells within me, for I feel. It is a hopeless state, to feel in such a way that the storm rages on all sides at once and that nowhere is a lord who commands the chaos."

"To be a student of Stuck [1898 - 1900] sounded good. In reality, however, it was not half so splendid. Instead of coming to him with a sound mind I brought a thousand pains and many prejudices. In the realm of colour I found it hard to progress. Since the tone provided by mood predominated strongly in my mastery of form, I sought to find as much profit as possible here at least. And, in this respect, a great deal really was to be gained at Stuck's. Naturally I was not the only one, at this time, to be deficient in the realm of color. Later, in his monograph, Kandinsky passed a similar judgement on this school [of Stuck]."

"..I served Beauty by drawing her enemies."

"Thoughts about the art of portraiture. Some will not recognize the truthfulness of my mirror. Let them remember that I am not here to reflect the surface (this can be done by the photographic plate), but must penetrate inside. My mirror probes down to the heart. I write words on the forehead and around the corners of the mouth. My human faces are truer than the real ones."

"My mirror probes down to the heart. I write words on the forehead and around the corners of the mouth. My human faces are truer than the real ones."

"I am God / So much of the divine / is heaped in me / that I cannot die. My head burns to the point of bursting. One of the worlds / hidden in it / wants to be born. / But now I must suffer / to bring it forth."

"I have now reached the point where I can look over the great art of antiquity and its Renaissance. But, for myself, I cannot find any artistic connection with our own times. And to want to create something outside of one's own age strikes me as suspect. Great perplexity. This is why I am again all on the side of satire. Am I to be completely absorbed by it once more? For the time being it is my only creed. Perhaps I shall never become positive? In any case, I will defend myself like a wild beast."

"But by way of consolation: it is valueless to paint premature things, what counts is to be a personality, or at least to become one. The domination of life is one of the basic conditions of productive expression. For me this is surely the case; when I am depressed I am unable even to think about it – and this holds true for painting, sculpture, tragedy, or music. But I believe that pictures alone will abundantly fill out this one life."

"I have a feeling that sooner or later I shall arrive at something legitimate, only I must begin, not with hypotheses, but with specific instances, no matter how minute. If I then succeed in distinguishing a clear structure, I get more from it than from a lofty imaginary construction. And the typical will automatically follow from a series of examples."

"The main thing now is not to paint precociously but to be, or at least become, an individual. The art of mastering life is the prerequisite for all further forms of expression, whether they are paintings, sculptures, tragedies, or musical compositions."

"It is a great difficulty and great necessity to have to start with the smallest. I want to be as though new-born, knowing nothing, absolutely nothing, about Europe; ignoring poets and fashions, to be almost primitive. Then I want to do something very modest; to work out by myself a tiny, formal motive, one that my pencil; will be able to hold without any technique. One favorable moment is enough. The little thing is easily and concisely set down. It's already done! It was a tiny but real affair, and someday, through the repetition of such small but original deeds, there will come one work upon which I can really build."

"The naked body is an altogether suitable object. In art classes I have gradually learned something of it from every angle. But now I will no more project some plan of it: I will proceed so that all its essentials, even those hidden by optical perspective, will appear upon the paper. And thus a little uncontested personal property has already been discovered, a style has been created."

"I project on the surface; that is, the essence of the subject must always become visible, even if this is impossible in nature, which is not adapted to this relief style. The absence of foreshortening also plays a crucial part in the process.. .For I have discovered a very small, undisputed, personal possession: a particular sort of three-dimensional representation on the flat surface.. .I am my style."

"Everything that used to be foreign to me, at the rational procedures in my profession, I now begin to resort to after all, from necessity, at least as a matter of experiment. Apparently I am becoming perfectly sober and small, perfectly unpoetic and unenthusiastic. I imagine a very small formal motif and try to execute it economically."

"Formerly it frequently happened to me that when questioned regarding a picture I simply did not know what it represented. I had not seen the subject, so to say. Now I have also included the content so that I know most of the time what is represented. But this only supports my experience that what matters in the ultimate end is the abstract meaning of harmonization (note from a letter, 1903)"

"Serious color studies of nudes and heads. Only as practice and first training. Very strict determination of color values through water color. On top of it, some oils, simply for blending. The results are quite unattractive, little of importance to be hoped for here. This month of February is devoted to color. I painted many nudes from nature and even the portrait of a head, my syster's!"

"When in Italy [Klee stayed in Italy, in 1901], I learned to understand architectural monuments.. .Even the dullest will understand that the obvious commensurability of parts, to each other and to the whole, corresponds to the hidden numerical proportions that exist in other artificial and natural organisms. It is clear that these figures are not cold and dead, but full of the breath of life; and the importance of measurements as an aid to study and creation becomes evident."

"Towards the end of the month I prepared engravings; first, invented appropriate drawings. Not that I want to become a specialist now. But painting with its failures cries out for the relief of minor successes. Nowadays I am a very tired painter, but my skill as a draftsman holds [me] up."

"Our initial perplexity before nature is explained by our seeing at first the small outer branches and not penetrating to the main branches or the trunk. But once this is realized, one will perceive a repetition of the whole law even in the outermost leaf and turn it to good use."

"When looking at any significant work of art, remember that a more significant one probably has had to be sacrificed."

"What does the artist create? Forms and spaces! How does he create them? In certain chosen proportions.. .O satire, you plague of intellectuals."

"In earlier versions of 'Woman and Beast' the woman suffered too much. Later I gave her that not altogether disgusted expression. Dissertations could be written about the significance of the 'ugliness' of my figures."

"Things are not quite so simple with 'pure' art as it is dogmatically claimed. In the final analysis, a drawing simply is no longer a drawing, no matter how self-sufficient its execution may be. It is a symbol, and the more profoundly the imaginary lines of projection meet higher dimensions, the better. In this sense I shall never be a pure artist as the dogma defines him. We higher creatures are also mechanically produced children of God, and yet intellect and soul operate within us in completely different dimensions."

"The law that supports space - this should be the title appropriate to one of my future pictures!"

"Am I God? / I have accumulated so many great things in me! / My head aches to the point of bursting. / It has to hold an overview of power. / May you want (are you worthy of it?) / that it be born to you."

"..(Then come the lovers of art / and contemplate the bleeding work from outside. / Then come the photographers. / "New art," it says in the newspaper the following day. / The learned journals / give it a name that ends in "ism")."

"The beautiful, which is perhaps inseparable from art, is not after all tied to the subject, but to the pictorial representation. In this way and in no other does art overcome the ugly without avoiding it."

"To emphasize only the beautiful seems to me to be like a mathematical system that only concerns itself with positive numbers."

"My etchings have.. ..the mistake of being processed as images and to have at the same time the meaning of epigrams. It is the union of pure painting with pure graphics.. .From now onwards my task will be the division of art and graphics, and the full development of both fields. The pure art has already turned to impressionism and the graphics is going to do it."

"Van Gogh is congenial to me, 'Vincent' in his letters. Perhaps nature does have something. There is no need, after all, to speak of the smell of earth; it has too peculiar a savor. The words we use to speak about it, I mean, have too peculair a savor. Too bad that the early Van Gogh was so fine a human being, but not so good as a painter, and that the later, wonderful artist is such a marked man. A mean should be found between these four points pf comparison: then, yes!"

"His [ Van Gogh's] pathos is alien to me, especially in my current phase, but he is certainly a genius. Pathetic to the point of being pathological, this endangered man can endanger one who does not see through him. Here a brain is consumed by the fire of a star. It frees itself in its work just before the catastrophe. Deepest tragedy takes place here, real tragedy, natural tragedy, exemplary tragedy. Permit me to be terrified."

"He [in general] has found his style, when he cannot do otherwise, i.e., cannot do something else."

"The changeover was complete; in the summer of 1907 I devoted myself entirely to the appearance of nature and upon these studies built my black-and-white landscapes on glass, 1907/1908."

"Beyond the constructive elements of the picture, I studied the tonalities of nature by adding layer upon layer of diluted black watercolour paint. Each layer must dry well. In this way a mathematically correct scale of light and dark values is the result. Squinting facilitates our perception of this phenomenon in nature."

"Pictures have their skeleton, muscles, and skin like human beings. One may speak of the specific anatomy of the picture. A picture representing 'a naked person' must not be created by the laws of human anatomy, but only by those of compositional anatomy. First one builds an armature on which the picture is to be constructed."

"In fact I am beginning to see a way to provide a place for my line. I am at last finding my way out of the dead-end of ornament where I found myself one day in 1907! With new strength from my naturalistic études [studies], I may dare to give form to enter my prime real of psychic improvisation again. Bound only very indirectly to an impression of nature, I may again dare to give form to what burdens the soul. To note experiences that can turn themselves into linear compositions even in the blackest night. Here a new creative possibility has long since been awaiting me, which only my frustration resulting from isolation interfered with in the past. Working in this way, my real personality will express itself, will be able to emancipate itself into the greatest freedom."

"Looking back at the end of the year created a little more serious mood than before. To bring children [his son ] in the world is no trifling matter! Over the entire horizon, bluish, phosphorescent flashes of sheet shining.. ..In fact, I really do go out into the snow [near Munich] in all seriousness, station myself there, freeze, freeze stiff, but work. I accomplish little in comparison with the abundance around me, but I accomplish a great deal in comparison with the poverty and simplicity of a small bourgeois homestead."

"Nature can afford to be prodigal in everything, the artist must be frugal down to the last detail. Nature is garrulous to the point of confusion, let the artist be truly taciturn."

"First of all, the art of living; then as my ideal profession, poetry and philosophy, and as my real profession, plastic arts; in the last resort, for lack of income, illustrations."

"Kandinsky wants to organize a new society of artists. I came to feel a deep trust in him [ Kandinsky ]. He is somebody, and has an exceptionally beautiful and lucid mind."

"And now an altogether revolutionary discovery: to adapt oneself to the contents of the paintbox is more important than [to] nature and its study. I must some day be able to improvise freely on the chromatic keyboard of the rows of watercolor cup."

"[I] launched a new offensive against the fortress of painting. First, white thinned out in linseed oil as a general base. Second, color the entire surface lightly by applying very large areas of different colors that swim into one other and that must remain free of any effect of chiaroscuro. Third, a drawing, independent of and substituting for the unformulated tonal values. Then, at the end, some bass notes to ward off flabbiness, not too dark, but colored bass notes. This is the style that connects drawing and the realm of color, a saving transfer of my fundamental graphic talent into the domain of painting"

"Alfred Kubin, my benefactor, has arrived! He acted so enthusiastic that he carried me away. We actually sat entranced in front of my drawings! Really quite entranced! Profoundly entranced!"

"Spring. All the things an artist must be: poet, explorer of nature, philosopher! And now I have become a bureaucrat as well as by compiling a large, precise catalogue of all my artistic productions ever since my childhood. I have left out only the school drawings, studies of nudes, etc., because they lack creative self-sufficiency."

"The longer my production moves in a definite direction, the less gaily it progresses. But just now something new seems to be happening to the stream: it is broadening into a lake. I hope it will not lack a corresponding depth. I was the faithful image of a part of art history; I moved towards Impressionism and beyond it. I don't want to say that I grew out of it; I hope this is not so.. .In lucid moments, I now have a clear view of twelve years of the history of my inner self. First the cramped self, that self with the big blinkers, then the disappearance of the blinkers and the self, now gradually the re-emergence of a self without blinkers. It is good that one didn't know this in advance."

"His [ Vincent van Gogh's] line is new and yet very old, and happily not a purely European affair. It is more a question of reform than of revolution."

"These are primitive beginnings in art, such as one usually finds in ethnographic collections or at home in one's nursery. Do not laugh, reader! Children also have artistic ability, and there is wisdom in their having it! The more helpless they are, the more instructive are the examples they furnish us; and they must be preserved from corruption at an early age. Parallel phenomena are provided by the works of the mentally diseased; neither childish behaviour nor madness are insulting words here, as they commonly are. All this is to be taken very seriously, more seriously than all the public galleries, when it comes to reforming today's art."

"Now Delaunay wrote and sent me an article by himself about himself."

"[It].. ..is a real declaration of love toward art. Abstraction from this world more as a game, less as a failure of the earthly. Somewhere in between. The man in love no longer drinks and eats.."

"Graphic work as the expressive movement of the hand holding the recording pencil.. ..is so fundamentally different from dealing with tone and color that one can use this technique quite well in the dark, even in the blackest night. On the other hand, tone (movement from light to dark) presupposes some light, and color presupposes a great deal of light."

"In my productive activity, every time a type grows beyond the stage of its genesis, and I have about reached the goal, the intensity gets lost very quickly, and I have to look for new ways. It is precisely the way which is productive - this is the essential thing: becoming is more important than being."

"I am armed, I am not here, / I am in the depths, am far away ... / I am far away ... / I glow amidst dead."

"Genesis as formal motion is the essential thing in a work. In the beginning the motif, insertion of energy, sperm. Works as shaping of form in the material sense: the primitive female component. Works as form - determining sperm: the primitive female component. My drawings belong to the male realm."

"[commenting French Cubist art] ..Trees are violated, humans become incapable of life; there is a coercion that leads to the un-recognazibility of the object, to a picture-puzzle. For here what counts is not a profane law, but a law of art."

"The shaping of form is weak in energy in comparison with the determining of form. The final consequence of both ways of forming is form. From the ways to the end. From activity to the accomplished. From the genuinely living thing to the objective thing. In the beginning the male speciality, the energetic stimulus. Then the fleshly growth of the egg. Or: first the bright flash of lightning, then the raining cloud. When is the spirit at its purest? In the beginning. Here, work that becomes (dual). There, work that is."

"The harbor and city.. ..were behind us [Klee's first glimpse of Tunis], slightly hidden. First, we passed down a long canal. On shore, very close, our first Arabs. The sun has a dark power. The colorful clarity on shore full of promise. Macke too feels it. We both know that we shall work well here."

"Reality and dream simultaneously, and myself makes a third in the party, completely at home here. This will be fine."

"Tunis. My head is full of the impressions of last night's walk. Art-Nature-Self. Went to work at once and painted in watercolour in the Arab quarter. Began the synthesis of urban architecture and pictorial architecture. Not yet pure, but quite attractive, somewhat too much of the mood, the enthusiasm of traveling in it-the Self, in a word. Things will no doubt get more objective later, once the intoxication has worn off a bit."

"Color has taken possession of me; no longer do I have to chase after it, I know that it has hold of me forever.. .Color and I are one. I am a painter."

"another and longer variant: I now abandon work. It penetrated so deeply and so gently into me, I feel it and it gives me confidence in myself without effort. Color possesses me. I don’t have to pursue it. It will possess me always, I know it. That is the meaning of this happy hour: Colour and I are one. I am a painter."

"The evening is indescribable. And on the top of everything else a full moon came up. Louis urged me to paint it. I said: it will be an exercise at best. Naturally I am not up to this kind of nature. Still, I know a bit more than I did before. I know the disparity between my inadequate resources and nature. This is an internal affair to keep me busy for the next few years. It doesn't trouble me one bit. No use hurrying when you want so much. The evening is deep inside me forever. Many a blond, northern moon rise, like a muted reflection, will softly remind me, and remind me again and again. It will be my bride, my alter ego. An incentive to find myself. I myself am the moon-rise of the South."

"The more horrible this world (as today, for instance), the more abstract our art, whereas a happy world brings forth an art of the here and now."

"Franz Marc.. ..is more human, he loves more warmly, is more demonstrative.. ..I only try to relate myself to God, and if I am in harmony with God, I don't fancy that my brothers are not also in harmony with me; but that is their business.. .My fire is more like that of the dead or the unborn.. .Art is like Creation: it holds good on the last days as on the first. What my art probably lacks, is a kind of passionate humanity. I don't love animals and every sort of creature with an earthly warmth.. .I tend rather to dissolve into the whole of creation and am then on a footing of brotherliness to my neighbour, to all things earthly. I possess. The earth-idea gives way to the world-idea. My love is distant and religious."

"Thoughts at the open window of the payroll department [in a military barrack - World War I.]: That everything is transitory is merely a simile. Everything we see is a proposal, a possibility, an expedient. The real truth, to begin with, remains invisible beneath the surface. The colors that captivate us are not lighting, but light. The graphic universe consists of light and shadow. The diffused clarity of slightly overcast weather is richer in phenomena than a sunny day. A thin stratum of cloud just before the stars break through. It is difficult to catch and represent this, because the moment is so fleeting. It has to penetrate into our soul. The formal has to fuse with the Weltanschauung [world view]."

"Simple motion strikes us as banal. The time element must be eliminated. Yesterday and tomorrow as simultaneous. In music, polyphony helped to some extent to satisfy this need. A quintet as in 'Don Giovanni' is closer to us than the epic motion in [[w:Tristan und Isolde|'Tristan [und Isolde]']]. Mozart and Bach are more modern than the [music of the] nineteenth century."

"Polyphonic painting is superior to music in that, here, the time element becomes a spatial element. The notion of simultaneity stands out even more richly."

"We document, explain, justify, construct, organize: these are good things, but we do not succeed in coming to the whole.. .But we may as well calm down: construction is not absolute. Our virtue is this: by cultivating the exact we have laid the foundations for a science of art, including the unknown X."

"Everything vanishes around me, and works are born as if out of the void. Ripe, graphic fruits fall off. My hand has become the obedient instrument of a remote will."

"..I thought I had come into the clear in art when for the first time I was able to apply an abstract style to nature."

"I can dimly recollect Kandinsky and Weisgerber, who were fellow students of mine.. .Kandinsky was quiet and mixed the colours on his palette with the greatest diligence and, so it seemed to me, with a kind of studiousness, peering very closely at what he was doing."

"I cannot be grasped in the here and now. For I reside just as much with the dead as with the unborn. Somewhat closer to the heart of creation than usual. But not nearly close enough. The end has met the beginning."

"A tendency toward the abstract is inherent in linear expression: graphic imagery being confined to outlines has a fairy-like quality and at the same time can achieve great precision."

"The pictorial work was born of movement, is itself recorded movement, and is assimilated through movement (eye muscles)."

"Formerly we used to represent things visible on earth, things we either liked to look at or would have liked to see. Today we reveal the reality that is behind visible things, thus expressing the belief that the visible world is merely an isolated case in relation to the universe and that there are many more other, latent realities. Things appear to assume a broader and more diversified meaning, often seemingly contradicting the rational experience of yesterday. There is a striving to emphasize the essential character of the accidental."

"For the artist communication with nature remains the most essential condition. The artist is human; himself nature; part of nature within natural space."

"Color is primarily Quality. Secondly, it is also Weight, for it has not only color value but also brilliance. Thirdly, it is Measure, for besides Quality and Weight, it has its limits, its area, and its extent, all of which may be measured.Tone value is primarily Weight, but in its extent and its boundaries, it is also Measure.Line, however, is solely Measure."

"It is interesting to observe how real the object remains, in spite of all abstractions."

"It is possible that a picture will move far away from Nature and yet find its way back to reality. The faculty of memory, experience at a distance produces pictorial associations."

"The longer a line, the more of the time element it contains. Distance is time whereas a surface is apprehended more in terms of the moment."

"In art, too, there is room enough for exact research.. .What was accomplished in music before the end of the eighteenth century has hardly been begun in the pictorial field."

"We [at the Bauhaus, in Dessau - where Klee was art teacher with Kandinsky ] construct and construct, and yet intuition still has its uses. Without it we can do a lot, but not everything.. .When intuition is joined to exact research it speeds the progress of exact research.."

"What had already been done for music by the end of the eighteenth century has at last been begun for the pictorial arts. Mathematics and physics furnished the means in the form of rules to be followed and to be broken. In the beginning it is wholesome to be concerned with the functions and to disregard the finished form. Studies in algebra, in geometry, in mechanics characterize teaching directed towards the essential and the functional, in contrast to apparent. One learns to look behind the façade, to grasp the root of things. One learns to recognize the undercurrents, the antecedents of the visible. One learns to dig down, to uncover, to find the cause, to analyze."

"Structural concept in nature: The grouping of the smallest recognizable entities in matter: Bone matter is cellular or tubular. Ligament structure is a sinuous-fibrous web. Tendons are continuous with the connective tissue of the muscle, strengthened by cross grain."

"Bones are coordinated to form the skeleton. Even at rest they depend on mutual support. This is furnished by the ligaments. Theirs is a secondary function; one could speak of a hierarchy of function. The next step in motoric organization leads from bone to muscle. The tendon is the mediary between these two."

"And what is the relationship of muscle to bone? Through its ability to contract or shorten itself, the muscle brings two bones into a new angular relationship.. ..The position of two bones toward each other must change if the muscle so decides. Bones give support to the total organism; also when in motion. Muscles have a higher function because they act beside each other. One bends, the other stretches. One bone alone achieves nothing."

"The work grows "stone upon stone" (additive) or The block is hewn "chip from chip" (subtractive) Both processes, building and reducing, are time bound."

"Already at the very beginning of the productive act, shortly after the initial motion to create, occurs the first counter motion, the initial movement of receptivity. This means: the creator controls whether what he has produced so far is good."

"The work as human action (genesis) is productive as well as receptive. It is continuity."

"Receptively it [the work as human action] is limited by the limitations of the perceiving eye. The limitation of the eye is its inability to see even a small surface equally sharp at all points. The eye must "graze" over the surface, grasping sharply portion after portion, to convey them to the brain which collects and stores the impressions."

"The eye travels along the paths cut out for it in the work."

"The father of the arrow is the thought: how do I expand my reach? Over this river? This lake? That mountain ?"

"The contrast between man's ideological capacity to move at random through material and metaphysical spaces and his physical limitations, is Uneven lengths and uneven angle-degrees of the point-rudder result in a deviating course. the origin of all human tragedy. It is this contrast between power and prostration that implies the duality of human existence. Half winged-half imprisoned, this is man!"

"Thought is the medially between earth and world. The broader the magnitude of his reach, the more painful man's tragic limitation. Thought is the medially between earth and world. The broader the magnitude of his reach, the more painful man's tragic limitation. To get where motion is interminate."

"Yesterday was shaped by Kandinsky's move.. .This departure is what proves something for me.. .It is a friendship that overcomes a number of negative items, because the plus side stands firm and, in particular, because there is a link to my productive youth [in Munich]."

"At the moment, an unpleasant feeling presses on my stomach, as though the new year of the unified, national Germany has assisted in the advent of an all too torch-parade-like sparkling wine bacchanal."

"I'll provide it if I'm officially asked to do so but it's below my dignity to initiate action against such primitive accusations. For even if I were a Jew, and did come from Galicia, this would alter neither my own worth nor that of my work one iota. My personal point of view is that a Jew and a foreigner is of no less intrinsic value than a German and a native, and I must not abandon it of my own accord, for if I did I would appear to posterity in an absurd light. I would rather cause myself trouble than become the tragicomic figure of one striving for the favour of those in power."

"Since not even sufficient time for my main business remains to me. Production is taking a larger magnitude at a faster tempo, and can no longer wholly keep up with these children. They [very probably: his new art] issue forth."

"Art should be like a holiday: something to give a man the opportunity to see things differently and to change his point of view."

"Kandinsky and Klee: the two artists.. ..have been named together more and more frequently.. .Since: is it supposed to be a mere coincidence that, in quiet, remote Dessau.. ..two creative spirits equally liberated from the burden of earthly problems – connecting East and West – live under one roof, or is it a wake-up call, a sign of what is to come?!"

"At the Bauhaus, Klee exuded a healthy, generative atmosphere – as a great artist and as a lucid, pure human being."

"Then that great fellow Klee comes onto the scene, already famed as a Bauhaus teacher in Dessau. He tells everyone he's a thoroughbred Arab, but he's a typical Galician Jew."

"It would be so nice to once again drink a cup of tea with you, as was so often and so pleasantly the case in Dessau. We frequently think of our former closeness, of watering flowers at the same time, of the bocce[?] battles and – sad thought – of our collective complaints about the BH Bauhaus meetings [until 1933]. How far behind us all of that is!"

"Alors sempre avanti! (Ever Forward / Always Ahead)"

"A Klee painting named ‘Angelus Novus’ shows an angel looking as though he is about to move away from something he is fixedly contemplating. His eyes are staring, his mouth is open, his wings are spread. This is how one pictures the angel of history. His face is turned toward the past. Where we perceive a chain of events, he sees one single catastrophe which keeps piling wreckage upon wreckage and hurls it in front of his feet. The angel would like to stay, awaken the dead, and make whole what has been smashed. But a storm is blowing in from Paradise; it has got caught in his wings with such violence that the angel can no longer close them. This storm irresistibly propels him into the future to which his back is turned, while the pile of debris before him grows skyward. This storm is what we call progress."

"The reader of the four 'Diaries' of Paul Klee.. ..will be initiated – being presumably an outsider – into a mysterious, rare, individual, and watchful world, that of Paul Klee the 'painter'. Indeed, the entries in his diaries were not originally intended for publication, but merely for his own reflection. During his lifetime my father allowed no one, not even myself, access to his most personal confession."

"But Paul Klee and Franz Marc were also close friends, and August Macke, too, whenever he was in Munich.. .Klee was never as active a theorist, in those years, as Kandinsky or Marianne de Werefkin. Besides, it took Klee much longer to become a truly and conscious modern artist.. .As you can see in my portrait of Klee, which is painted in 1913 – I mean the one where he is seen seated in one of the rooms here downstairs and wearing white summer slacks – he is not very communicative. That is why I depicted him all hunched up and tense, as if he were constraining some mainspring within himself. In my eyes, it was almost a portrait of silence rather than of Klee, and for many years it no longer occurred to me that he had been my model. But Klee was always a close friend of ours, and Kandinsky and I had great confidence in his talent and his future... (1958)"

"The students' relationship to Kandinsky was very respectful.. .What he said was always insightful and more or less documented. In the case of Klee, in contrast, everything was always up in the air. You could make what you wanted of it."

"Klee was my so-called form master [at the Bauhaus, where a. o. Kandinsky, Klee - and later Albers himself - were art teachers]. In the workshops there they had a crafts master and a form master. The crafts master had to direct the practical work, the mechanics of the workshop. And the form master had to develop the, formal qualities. Klee was my form master in the glass workshop. He came to me and never criticized anything. He talked about something else. Never asked about any form problem with the windows I was working on. Never a word. He was too respectful. He was the nicest master I could ask for. He talked about exhibitions. He thought I should exhibit. That's another story. We had a good relationship because we never dealt with the same problems. He didn't attack our problems. He never brought up a problem."

"Klee's idiosyncracies always remained somewhat beyond the law, as it were. For 'genius is the defect in the system,' stated the conscientious system builder, who knew that genius was the only thing that could neither be taught nor learned."

"At a certain point in the 1950's he [Klee] had an enormous influence on many artists, including me. It wasn't until about 1965 that he started to slip out of sight - and after that one just didn't hear about him."

"In any painting or drawing by Klee the working method was broadly the same. He started every picture with an abstract mark - a square, a triangle, a circle, a line or a dot - and then allowed that motif to evolve or grow, almost like a living organism. Klee's control over whatever medium he is using is never less than masterful, but you always sense that he began not knowing where it would lead."

"It is typical for Klee that he often brought joyful, sympathetic, childlike angels with small weaknesses on paper in spite of his death warnings. There are no bleak or discouraged works, but extremely smart and witty angels."

"I know LSD; I don't need to take it anymore. Maybe when I die, like Aldous Huxley."

"Outside is pure energy and colorless substance. All of the rest happens through the mechanism of our senses. Our eyes see just a small fraction of the light in the world. It is a trick to make a colored world, which does not exist outside of human beings."

"It's very, very dangerous to lose contact with living nature. … In the big cities, there are people who have never seen living nature, all things are products of humans … The bigger the town, the less they see and understand nature."

"There are experiences that most of us are hesitant to speak about, because they do not conform to everyday reality and defy rational explanation. These are not particular external occurrences, but rather events of our inner lives, which are generally dismissed as figments of the imagination and barred from our memory. Suddenly, the familiar view of our surroundings is transformed in a strange, delightful, or alarming way: it appears to us in a new light, takes on a special meaning. Such an experience can be as light and fleeting as a breath of air, or it can imprint itself deeply upon our minds. One enchantment of that kind, which I experienced in childhood, has remained remarkably vivid in my memory ever since. It happened on a May morning — I have forgotten the year — but I can still point to the exact spot where it occurred, on a forest path on Martinsberg above Baden, Switzerland. As I strolled through the freshly greened woods filled with bird song and lit up by the morning sun, all at once everything appeared in an uncommonly clear light. Was this something I had simply failed to notice before? Was I suddenly discovering the spring forest as it actually looked? It shone with the most beautiful radiance, speaking to the heart, as though it wanted to encompass me in its majesty. I was filled with an indescribable sensation of joy, oneness, and blissful security. I have no idea how long I stood there spellbound. But I recall the anxious concern I felt as the radiance slowly dissolved and I hiked on: how could a vision that was so real and convincing, so directly and deeply felt — how could it end so soon? And how could I tell anyone about it, as my overflowing joy compelled me to do, since I knew there were no words to describe what I had seen? It seemed strange that I, as a child, had seen something so marvelous, something that adults obviously did not perceive — for I had never heard them mention it. While still a child, I experienced several more of these deeply euphoric moments on my rambles through forest and meadow. It was these experiences that shaped the main outlines of my world view and convinced me of the existence of a miraculous, powerful, unfathomable reality that was hidden from everyday sight."

"In studying the literature connected with my work, I became aware of the great universal significance of visionary experience. It plays a dominant role, not only in mysticism and the history of religion, but also in the creative process in art, literature, and science. More recent investigations have shown that many persons also have visionary experiences in daily life, though most of us fail to recognize their meaning and value. Mystical experiences, like those that marked my childhood, are apparently far from rare."

"I share the belief of many of my contemporaries that the spiritual crisis pervading all spheres of Western industrial society can be remedied only by a change in our world view. We shall have to shift from the materialistic, dualistic belief that people and their environment are separate, toward a new consciousness of an all-encompassing reality, which embraces the experiencing ego, a reality in which people feel their oneness with animate nature and all of creation."

"Deliberate provocation of mystical experience, particularly by LSD and related hallucinogens, in contrast to spontaneous visionary experiences, entails dangers that must not be underestimated. Practitioners must take into account the peculiar effects of these substances, namely their ability to influence our consciousness, the innermost essence of our being. The history of LSD to date amply demonstrates the catastrophic consequences that can ensue when its profound effect is misjudged and the substance is mistaken for a pleasure drug. Special internal and external advance preparations are required; with them, an LSD experiment can become a meaningful experience. Wrong and inappropriate use has caused LSD to become my problem child."

"4/19/43 16:20: 0.5 cc of 1/2 promil aqueous solution of diethylamide tartrate orally = 0.25 mg tartrate. Taken diluted with about 10 cc water. Tasteless. 17:00: Beginning dizziness, feeling of anxiety, visual distortions, symptoms of paralysis, desire to laugh. Supplement of 4/21: Home by bicycle. From 18:00- ca.20:00 most severe crisis. (See special report.) Here the notes in my laboratory journal cease. I was able to write the last words only with great effort. By now it was already clear to me that LSD had been the cause of the remarkable experience of the previous Friday, for the altered perceptions were of the same type as before, only much more intense. I had to struggle to speak intelligibly. I asked my laboratory assistant, who was informed of the self-experiment, to escort me home. We went by bicycle, no automobile being available because of wartime restrictions on their use. On the way home, my condition began to assume threatening forms. Everything in my field of vision wavered and was distorted as if seen in a curved mirror. I also had the sensation of being unable to move from the spot. Nevertheless, my assistant later told me that we had traveled very rapidly. Finally, we arrived at home safe and sound, and I was just barely capable of asking my companion to summon our family doctor and request milk from the neighbors. In spite of my delirious, bewildered condition, I had brief periods of clear and effective thinking — and chose milk as a nonspecific antidote for poisoning."

"I was seized by the dreadful fear of going insane. I was taken to another world, another place, another time. My body seemed to be without sensation, lifeless, strange. Was I dying? Was this the transition? At times I believed myself to be outside my body, and then perceived clearly, as an outside observer, the complete tragedy of my situation. I had not even taken leave of my family (my wife, with our three children had traveled that day to visit her parents, in Lucerne). Would they ever understand that I had not experimented thoughtlessly, irresponsibly, but rather with the utmost caution, and that such a result was in no way foreseeable? My fear and despair intensified, not only because a young family should lose its father, but also because I dreaded leaving my chemical research work, which meant so much to me, unfinished in the midst of fruitful, promising development. Another reflection took shape, an idea full of bitter irony: if I was now forced to leave this world prematurely, it was because of this lysergic acid diethylamide that I myself had brought forth into the world."

"Slowly I came back from a weird, unfamiliar world to reassuring everyday reality. The horror softened and gave way to a feeling of good fortune and gratitude, the more normal perceptions and thoughts returned, and I became more confident that the danger of insanity was conclusively past. Now, little by little I could begin to enjoy the unprecedented colors and plays of shapes that persisted behind my closed eyes. Kaleidoscopic, fantastic images surged in on me, alternating, variegated, opening and then closing themselves in circles and spirals, exploding in colored fountains, rearranging and hybridizing themselves in constant flux. It was particularly remarkable how every acoustic perception, such as the sound of a door handle or a passing automobile, became transformed into optical perceptions. Every sound generated a vividly changing image, with its own consistent form and color."

"This self-experiment showed that LSD-25 behaved as a psychoactive substance with extraordinary properties and potency. There was to my knowledge no other known substance that evoked such profound psychic effects in such extremely low doses, that caused such dramatic changes in human consciousness and our experience of the inner and outer world. What seemed even more significant was that I could remember the experience of LSD inebriation in every detail. This could only mean that the conscious recording function was not interrupted, even in the climax of the LSD experience, despite the profound breakdown of the normal world view. For the entire duration of the experiment, I had even been aware of participating in an experiment, but despite this recognition of my condition, I could not, with every exertion of my will, shake off the LSD world. Everything was experienced as completely real, as alarming reality; alarming, because the picture of the other, familiar everyday reality was still fully preserved in the memory for comparison. Another surprising aspect of LSD was its ability to produce such a far-reaching, powerful state of inebriation without leaving a hangover. Quite the contrary, on the day after the LSD experiment I felt myself to be, as already described, in excellent physical and mental condition. I was aware that LSD, a new active compound with such properties, would have to be of use in pharmacology, in neurology, and especially in psychiatry, and that it would attract the interest of concerned specialists. But at that time I had no inkling that the new substance would also come to be used beyond medical science, as an inebriant in the drug scene. Since my self-experiment had revealed LSD in its terrifying, demonic aspect, the last thing I could have expected was that this substance could ever find application as anything approaching a pleasure drug."

"Of greatest significance to me has been the insight that I attained as a fundamental understanding from all of my LSD experiments: what one commonly takes as "the reality," including the reality of one's own individual person, by no means signifies something fixed, but rather something that is ambiguous — that there is not only one, but that there are many realities, each comprising also a different consciousness of the ego. One can also arrive at this insight through scientific reflections. The problem of reality is and has been from time immemorial a central concern of philosophy. It is, however, a fundamental distinction, whether one approaches the problem of reality rationally, with the logical methods of philosophy, or if one obtrudes upon this problem emotionally, through an existential experience. The first planned LSD experiment was therefore so deeply moving and alarming, because everyday reality and the ego experiencing it, which I had until then considered to be the only reality, dissolved, and an unfamiliar ego experienced another, unfamiliar reality. The problem concerning the innermost self also appeared, which, itself unmoved, was able to record these external and internal transformations. Reality is inconceivable without an experiencing subject, without an ego. It is the product of the exterior world, of the sender and of a receiver, an ego in whose deepest self the emanations of the exterior world, registered by the antennae of the sense organs, become conscious. If one of the two is lacking, no reality happens, no radio music plays, the picture screen remains blank."

"What constitutes the essential, characteristic difference between everyday reality and the world picture experienced in LSD inebriation? Ego and the outer world are separated in the normal condition of consciousness, in everyday reality; one stands face-to-face with the outer world; it has become an object. In the LSD state the boundaries between the experiencing self and the outer world more or less disappear, depending on the depth of the inebriation. Feedback between receiver and sender takes place. A portion of the self overflows into the outer world, into objects, which begin to live, to have another, a deeper meaning. This can be perceived as a blessed, or as a demonic transformation imbued with terror, proceeding to a loss of the trusted ego. In an auspicious case, the new ego feels blissfully united with the objects of the outer world and consequently also with its fellow beings. This experience of deep oneness with the exterior world can even intensify to a feeling of the self being one with the universe. This condition of cosmic consciousness, which under favorable conditions can be evoked by LSD or by another hallucinogen from the group of Mexican sacred drugs, is analogous to spontaneous religious enlightenment, with the unio mystica. In both conditions, which often last only for a timeless moment, a reality is experienced that exposes a gleam of the transcendental reality, in which universe and self, sender and receiver, are one."

"The cultural-historical meaning of the Eleusinian Mysteries, their influence on European intellectual history, can scarcely be overestimated. Here suffering humankind found a cure for its rational, objective, cleft intellect, in a mystical totality experience, that let it believe in immortality, in an everlasting existence. This belief had survived in early Christianity, although with other symbols. It is found as a promise, even in particular passages of the Gospels, most clearly in the Gospel according to John, as in Chapter 14:16-20. Jesus speaks to his disciples, as he takes leave of them:"

"As a path to the perception of a deeper, comprehensive reality, in which the experiencing individual is also sheltered, meditation, in its different forms, occupies a prominent place today. The essential difference between meditation and prayer in the usual sense, which is based upon the duality of creator-creation, is that meditation aspires to the abolishment of the I-you-barrier by a fusing of object and subject, of sender and receiver, of objective reality and self. Objective reality, the world view produced by the spirit of scientific inquiry, is the myth of our time. It has replaced the ecclesiastical-Christian and mythical-Apollonian world view. But this ever broadening factual knowledge, which constitutes objective reality, need not be a desecration. On the contrary, if it only advances deep enough, it inevitably leads to the inexplicable, primal ground of the universe: the wonder, the mystery of the divine — in the microcosm of the atom, in the macrocosm of the spiral nebula; in the seeds of plants, in the body and soul of people."

"It could become of fundamental importance, and be not merely a transient fashion of the present, if more and more people today would make a daily habit of devoting an hour, or at least a few minutes, to meditation. As a result of the meditative penetration and broadening of the natural-scientific world view, a new, deepened reality consciousness would have to evolve, which would increasingly become the property of all humankind. This could become the basis of a new religiosity, which would not be based on belief in the dogmas of various religions, but rather on perception through the "spirit of truth." What is meant here is a perception, a reading and understanding of the text at first hand, "out of the book that God's finger has written" (Paracelsus), out of the creation. The transformation of the objective world view into a deepened and thereby religious reality consciousness can be accomplished gradually, by continuing practice of meditation. It can also come about, however, as a sudden enlightenment; a visionary experience. It is then particularly profound, blessed, and meaningful. Such a mystical experience may nevertheless "not be induced even by decade-long meditation," as Balthasar Staehelin writes. Also, it does not happen to everyone, although the capacity for mystical experience belongs to the essence of human spirituality."

"The characteristic property of hallucinogens, to suspend the boundaries between the experiencing self and the outer world in an ecstatic, emotional experience, makes it possible with their help, and after suitable internal and external preparation, as it was accomplished in a perfect way at Eleusis, to evoke a mystical experience according to plan, so to speak. Meditation is a preparation for the same goal that was aspired to and was attained in the Eleusinian Mysteries. Accordingly it seems feasible that in the future, with the help of LSD, the mystical vision, crowning meditation, could be made accessible to an increasing number of practitioners of meditation I see the true importance of LSD in the possibility of providing material aid to meditation aimed at the mystical experience of a deeper, comprehensive reality. Such a use accords entirely with the essence and working character of LSD as a sacred drug."

"I was visited by Timothy Leary when he was living in Switzerland many years ago. He was a very intelligent man, and quite charming. I enjoyed our conversations very much. However, he also had a need for too much attention. He enjoyed being provocative, and that shifted the focus from what should have been the essential issue. It is unfortunate, but for many years these drugs became taboo. Hopefully, these same problems from the Sixties will not be repeated."

"I believe that shortly after LSD was discovered, it was recognized as being of great value to psychoanalysis and psychiatry. It was not considered to be an escape. It was a very important discovery at that time, and for fifteen years it could be used legally in psychiatric treatment and for scientific study in humans. During this time, Delysid, the name I gave to LSD, was used safely, and was the subject of thousands of publications in the professional literature. Actually, just last week, I had visitors from the Albert Hofmann Foundation, to whom I gave all of the original documentation, which had been stored at the Sandoz Laboratories. This early work was very well documented, and shows how well research with LSD went until it became part of the drug scene in the 1960s. So, from originally being part of the therapeutic pharmacopeia, LSD became a drug of the street and inevitably it was made illegal. Because of this reputation, it became unavailable to the medical field, and so the research, which had been very open, was stopped. Now it appears that this research may start again. The importance of such investigations appears to be recognized by the health authorities, and so it is my hope that finally the prohibition is coming to an end, and the medical field can return to the explorations which were forced to stop thirty years ago."

"LSD wanted to tell me something. … It gave me an inner joy, an open mindedness, a gratefulness, open eyes and an internal sensitivity for the miracles of creation."

"When you study natural science and the miracles of creation, if you don't turn into a mystic you are not a natural scientist."

"I think that in human evolution it has never been as necessary to have this substance LSD … It is just a tool to turn us into what we are supposed to be."

"When Hofmann synthesized the chemical in LSD, he stumbled upon a 4,000-year-old secret."

"The coming nanometer age can, therefore, also be called the age of interdisciplinarity."

"To my knowledge significant progress has never been born of competition. … In science, being 'better' than others is of little practical value. Examples of how absurd the idea of scientific competition is are abundant."

"I lost all respect for angstroms."

"We live of novelty in science. So when you do something new, you have to overcome certain beliefs that it cannot be done, that it's not interesting and so on."

"We had the freedom to make mistakes. That's something very important. Unfortunately, this freedom for scientists gets more and more lost. … Otherwise, you do the common things. You don't dare to do something beyond what everybody else thinks."

"Young people are not yet biased in their mind. They are not completely taken by their expert opinions. Expert opinions have a difficulty to go beyond of what they know. When you start in a new field, from the point of view of a scientist, you certainly are 20 years younger, because in the new field you're not yet biased and you look at certain things a little bit more relaxed and a little bit more open."

"While I am certainly not asking you to close your eyes to the experiences of earlier generations, I want to advise you not to conform too soon and to resist the pressure of practical necessity. Free imagination is the inestimable prerogative of youth and it must be cherished and guarded as a treasure."

"The Nobel Prize in Physics 1952 was awarded jointly to Felix Bloch and Edward Mills Purcell "for their development of new methods for nuclear magnetic precision measurements and discoveries in connection therewith""

"Ich vermeinte, man verlange physische Determinationen und nicht abstracte integrationes. Es fängt sich ein verderblicher goût an einzuschleichen, durch welchen die wahren Wissenschaften viel mehr leiden, als sie avancirt werden, und wäre es oft besser für die realem physicam, wenn keine Mathematik auf der Welt wäre."

"It is known that very distant nebulae, probably galactic systems like our own, show remarkably high receding velocities whose magnitude increases with the distance. This curious phenomenon promises to provide some important clues for the future development of our cosmological views. It maybe of advantage, therefore, to point out some of the principal facts which any cosmological theory will have to account for. Then a brief discussion will be given of different theoretical suggestions related to the above effect. Finally, a new effect of masses upon light will be suggested which is a sort of gravitational analogue of the Compton effect."

"To eliminate the discrepancy between men's plans and the results achieved, a new approach is necessary. Morphological thinking suggests that this new approach cannot be realized through increased teaching of specialized knowledge. This morphological analysis suggests that the essential fact has been overlooked that every human is potentially a genius. Education and dissemination of knowledge must assume a form which allows each student to absorb whatever develops his own genius, lest he become frustrated. The same outlook applies to the genius of the peoples as a whole."

"I myself can think of a dozen ways to annihilate all living persons within one hour."

"A cluster of galaxies gave the first hints of dark matter (in the modern sense). In 1933, F. Zwicky inferred from measurements of the velocity dispersion in the Coma cluster, a mass-to-light ratio of around 400 solar masses per solar luminoisity, thus exceeding the ratio in the solar neighborhood by two orders of magnitude."

"Zwicky became the darling of reporters everywhere. ... Though the idea of exploding stars may have been floating around, it was Zwicky who made the concepts, and the name supernova, as familiar as relativity. He always had a way with the tart phrase, as well as the boldness necessary to force it into public use, even on the rare occasion, when these attempts failed. His term for black holes—"Objects Hades"—was a much more colorful term that manages to convey both the uniqueness of the objects and the hellish conditions that prevail inside them. Despite his repeated usage, however, that name never caught on. Popular magazines noted his birthday along with those of movie stars. He even made into the funny papers."

"At another level, market crashes constitute beautiful examples of events that we would all like to forecast. The arrow of time is inexorably projecting us toward the undetermined future. Predicting the future captures the imagination of all and is perhaps the greatest challenge."

"According to the academic world view that markets are efficient, only the revelation of a dramatic piece of information can cause a crash, yet in reality even the most thorough post-mortem analyses are typically inconclusive as to what this piece of information might have been. For traders and investors, the fear of a crash is a perpetual source of stress, and the onset of the event itself always ruins the lives of some of them."

"The concept of a random walk is simple but rich for its many applications, not only in finance but also in physics and the description of natural phenomena. It is arguably one of the most founding concepts in modern physics as well as in finance, as it underlies the theories of elementary particles, which are the building blocks of our universe, as well as those describing the complex organization of matter around us."

"Since it is the actions of investors whose buy and sell decisions move prices up and down, any deviation from a random walk has ultimately to be traced back to the behavior of investors."

"Positive feedbacks, when unchecked, can produce runaways until the deviation from equilibrium is so large that other effects can be abruptly triggered and lead to ruptures and crashes."

"The point is that humans are rarely at their best when they use rational reasoning."

"The old Wall Street saying " buy on rumors, sell on the news," is alive and well, as can be seen from numerous sources in the media and the Internet. Rumors can drive herding behavior strongly."

"These rumors do not circulate in all directions, but essentially from the top to the bottom of society. The rather sophisticated presentations, the apparently serious references that seem to justify their origins, and their distinguished proponents provide food for amplifications serving diverse interests and psychological biases in all layers of society."

"It is difficult to assess how much this gambling spirit is active in the minds of individual investors. If it is, even to a small degree, it is relevant to our discussion since it makes investors prone to imitation and herding because they invest on little information. It may also explain the anomalously large volatility of prices and their potential instabilities."

"Profiting from being in the minority leads to interesting paradoxes. Rather diabolically, if all traders use the same set of rules, they will end up doing the same thing at the same time and cannot therefore be in the minority."

"Knowledge is encoded in models. Models are synthetic sets of rules, and pictures, and algorithms providing us with useful representations of the world of our perceptions and of their patterns."

"Indeed, the financial world is such that any insight is almost immediately used to trade for a profit."

"Perhaps the most profound synthesis of physical sciences came from the realization that everything could be understood from "conservation laws" and symmetry principals."

"The assumption of perfectly rational, maximizing behavior won out until recently in the art of modeling, not because it often reflects reality, but because it was useful."

"A bubble that goes up is just one that could have crashed but did not."

"One trader's move in the market can be interpreted by another trader as relevant additional information due to the uncertainty he faces."

"The price of a stock is strongly influenced by the behavior of the traders in a nontrivial way."

"The acceleration of the number of traders buying into the market in the inflating bubble captures the oft-quoted observation that bubbles are times when the "greater fool theory" applies."

"The same basic ingredients are found repeatably: fueled by initially well founded economic fundamentals, investors develop a self-fulfilling enthusiasm by an imitative process or crowd behavior that leads to an unsustainable accelerating overvaluation."

"By one estimate, 90% of international transactions were accounted for by trade before 1970, and only 10% by capital flows. Today, despite a vast increase in global trade, that ratio has been reversed, with 90% of transactions accounted for by financial flows not directly related to trade in goods and services."

"Indeed, the frequency of crashes in the Monte Carlo simulations was much smaller than the frequency of crashes in the real data: if one of the most frequently used benchmarks of the industry is incapable of reproducing the observed frequency of crashes, this indeed means that there is something to explain that may require new concepts and methods."

"In order to have a continuing influence, the stock market has to continue rising at an accelerating pace faster than exponential. Only a faster-than-exponential stock market growth makes private investors feel richer."

"Finally, empirical data suggests that assets are sold much more slowly during retirement years than when they are accumulated during working years."

"Faster-than-exponential growth also occurs in computing power, as measured by the evolution of the number of MIPS per $1,000 of computer from 1900 to 1997. Thus the so-called Moore's law is incorrect, since it implies only an exponential growth. This faster than exponential acceleration has been argued to lead to a transition to a new era, around 2030, corresponding to the epoch when we will have the technological means to create superhuman intelligence."

"The problem is not that this optimistic view is wrong. By economic accounting, the optimistic view is mostly right."

"The incentives that people need to work and to find meaning in their lives should be found beyond material wealth and power."

"The phenomena and underlying mechanisms discussed in this book may thus become even more relevant to a larger and larger portion of human activity. Understand their origin, and be prepared for subtle but significant precursors!"

"Infant prodigies do not necessarily become great musicians. I have had over three thousand pupils, and I am convinced that the proficiency which some display is no more than a manifestation of dexterity and an extraordinary natural imitative faculty of children."

"The musician's technique, in fact, should be as protean as the actor's. The best method of attaining this is by combining the qualities of the artist and the technician. To do this it is essential, that in addition to concentrating upon musical technique, one should keep in touch with the other arts. They provide that general culture to the musician without which he will never become a great artist."

"It seems to me that this last piece, The Poet Speaks, which is the title Schumann gave to this immortal work, should be a transition into a kind of intimate reverie. It is not just about making a beautiful sound and expressive phrasing. You also need to create a sense of dreaming. The truth is, you need to dream this piece, rather than play it. Will you allow me to take your place? These two phrases are not connected. They are two different elements… of the same musical state. Here, like a question… And here again, another, tenderly asking the way. And from this moment, you should convey the music not just through the notes but through some kind of inspiration drawn from its immortal spirit. Now the sonorities should fade away…grow fainter and dimmer…and you are left simply in the presence of a reminiscent dream."

"Russian students? you ask. Yes, we have white Russians but not the Soviets. They have a wonderful school of their own which has produced superb musicians such as Sviatoslav Richter, Oistrakh, and Rostropovich. Those Russians that we have here chose freedom, but their Slavic temperament manifests itself just the same, and they have a marked talent for music."

"That's right. And the time when Cortot came to Vienna in 1947 remains one of my greatest pianistic memories. He came there to play for the first time after the War, and we all knew what the war had been for him, what his ideological engagement had been. Cortot played two programs. The first part of the first recital, how shall I say this... it was an absolute disaster. Cortot played Chopin's Fantasy, which is not very difficult from a technical point of view, but he didn't manage to play even one octave correctly. Jörg Demus was seated next to me, and he was seething: "My goodness, how is this possible? He's an amateur, I'm leaving at intermission!" After the intermission, however, Cortot came back on stage like a changed man. It was a different man, a different pianist. He had gotten ahold of himself. I couldn't believe how well he played the Sonata Op. 35 No. 2, which is such a perilous piece by comparison. At the end of the concert, with Gulda, we found Demus and tried to convince him that he had missed a major event: "That's impossible! I don't believe you – and I already sold my ticket for the second recital!" [laughs] In the end, we weren't able to convince him. A week later, in front of a sold-out house, with all three of us in attendance, Cortot played the 24 Preludes and the Kreisleriana. I can tell you that he went far beyond, in terms of depth, poetry, and spontaneity, all the recordings he had ever made of these pieces, which we knew so well. It was a revelation! It was so moving! All the pianists who were there agreed. When Cortot and Fischer were on the right foot, it was perfect, in terms of the cleanness of their playing, and not just from an emotional or spiritual point of view..."

"Alfred Cortot was always a controversial pianist. Some listeners revered his playing, particularly of Chopin, as the embodiment of essential Gallic virtues, intelligence, clarity and elegance. Others thought it pallid, mannered and inaccurate, particularly in his later years."

"The outstanding exponent of the French school after Pugno was Alfred Cortot, a remarkable and unusual pianist. … After graduating from the Conservatoire, Cortot plunged into the musical life of Europe, and not only as a pianist. … How could he possibly find time to keep his fingers in shape? The answer is simple: he didn't. Cortot was always making mistakes or having memory slips. These would have been fatal with a lesser man. With Cortot they made no difference. One accepted them, as one accepts scars or defects in a painting by an old master. … There was in his playing a combination of intellectual authority, aristocracy, masculinity and poetry. Cortot had a unique style, and a Cortot performance could always (and still can be recognized from his records; he made hundreds) by its sharpness, point, clarity of line, unmistakable rubato, sheer intelligence—yes, and by its wrong notes, too."

"A key characteristic of the engineering culture is that the individual engineer’s commitment is to technical challenge rather than to a given company. There is no intrinsic loyalty to an employer as such. An employer is good only for providing the sandbox in which to play. If there is no challenge or if resources fail to be provided, the engineer will seek employment elsewhere. In the engineering culture, people, organization, and bureaucracy are constraints to be overcome. In the ideal organization everything is automated so that people cannot screw it up. There is a joke that says it all. A plant is being managed by one man and one dog. It is the job of the man to feed the dog, and it is the job of the dog to keep the man from touching the equipment. Or, as two Boeing engineers were overheard to say during a landing at Seattle, “What a waste it is to have those people in the cockpit when the plane could land itself perfectly well.” Just as there is no loyalty to an employer, there is no loyalty to the customer. As we will see later, if trade-offs had to be made between building the next generation of “fun” computers and meeting the needs of “dumb” customers who wanted turnkey products, the engineers at DEC always opted for technological advancement and paid attention only to those customers who provided a technical challenge."

"We must become better at asking and do less telling in a culture that overvalues telling. It has always bothered me how even ordinary conversations tend to be defined by what we tell rather than by what we ask. Questions are taken for granted rather than given a starring role in the human drama. Yet all my teaching and consulting experience has taught me that what builds a relationship, what solves problems, what moves things forward is asking the right questions."

"Organizational cultures are created by leaders, and one of the decisive functions of leadership may well be the creation, the management, and--if and when that may become necessary--the destruction of culture."

"A deeper understanding of cultural issues in organizations is necessary not only to decipher what goes on in them but, even more important, to identify what may be the priority issues for leaders and leadership. Organizational cultures are created by leaders, and one of the most decisive functions of leadership may well be the creation, the management, and--if and when that may become necessary--the destruction of culture. Culture and leadership, when one examines them closely, are two sides of the same coin, and neither can really be understood by itself. In fact, there is a possibility--underemphasized in leadership research--that the only thing of real importance that leaders do is to create and manage culture and that the unique talent of leaders is their ability to work with culture."

"A pattern of basic assumptions--invented, discovered, or developed by a given group as it learns to cope with its problems of external adaptation and internal integration--that has worked well enough to be considered valid and, therefore, to be taught to new members as the correct way to perceive, think, and feel in relation to those problems."

"Culture is the deeper level of basic assumptions and beliefs that are shared by members of an organization, that operate unconsciously and define in a basic 'taken for granted' fashion an organization's view of its self and its environment."

"The only thing of real importance that leaders do is to create and manage culture.. The unique talent of leaders is their ability to understand and work with culture; and that it is an ultimate act of"

"[ Organizational culture is] a pattern of shared basic assumptions that the group learned as it solved its problems of external adaptation and internal integration, that has worked well enough to be considered valid and, therefore, to be taught to new members as the correct way to perceive, think, and feel in relation to those problems."

"With the changes in technological complexity, especially in information technology, the leadership task has changed. Leadership in a networked organization is a fundamentally different thing from leadership in a traditional hierarchy."

"The only thing of real importance that leaders do is to create and manage culture. If you do not manage culture, it manages you, and you may not even be aware of the extent to which this is happening."

"All groups and organizations need to know how they are doing against their goals and periodically need to check to determine whether they are performing in line with their mission. This process involves three areas in which the group needs to achieve consensus leading to cultural dimensions that later drop out of awareness and become basic assumptions. Consensus must be achieved on what to measure, how to measure it, and what to do when corrections are needed. The cultural elements that form around each of these issues often become the primary focus for what newcomers to the organization will be concerned about because such measurements inevitably become linked to how each employee is doing his or her job."

"One of the best mechanisms that founders, leaders, managers, or even colleagues have available for communicating what they believe in or care about is what they systematically pay attention to."

"Edgar H. Schein is considered one of the founders of the field of organizational psychology."

"Business models and value propositions expire like a yogurt in the fridge."

"[P]robability as a measurable degree of certainty; necessity and chance; moral versus mathematical expectation; a priori an a posteriori probability; expectation of winning when players are divided according to dexterity; regard of all available arguments, their valuation, and their calculable evaluation; law of large numbers..."

"The art of measuring, as precisely as possible, probabilities of things, with the goal that we would be able always to choose or follow in our judgments and actions that course, which will have been determined to be better, more satisfactory, safer or more advantageous."

"Eadem mutata resurgo [Changed and yet the same, I rise again]"

"Elastic Curve is the name that James Bernoulli gave to the curve which is formed by an elastic blade, fixed horizontally by one of its extremities in a vertical plane, and loaded at the other extremity with a weight, which by its gravity bends the blade into a curve... This problem is resolved by James Bernoulli in the "Memoirs of the Acad. of Sciences for 1703;" and other solutions have been given by some of the most celebrated mathematicians of Europe..."

"In 1690... Jacob Bernoulli brought up the problem of the catenary in a memoir... in the '...Huygens' solution represents the past... a complex, though skillful, geometrical method. Leibniz, using his new [infinitesimal calculus] reaches a correct analytical formula...y/a = (b^\frac{x}{a} + b^\frac{-x}{a})/2 where a is [a] segment... and b... corresponds to... e... Johann Bernoulli ...supplied two correct constructions ...presents valid statistical arguments and... new and important... equations of equilibrium in differential form. ...In 1697-1698, Jacob Bernoulli was the first to derive the general equations that not only solved the problem, but also permitted the treatment of the more general theme of the equilibrium of a flexible rope, subject to any distribution of tangential (f_t) and normal (f_n) forces. Bernoulli's equations are...\frac{dT}{ds} + f_t = 0, \qquad \frac{T}{r} + f_n= 0where T is the tension, s the curvilinear abscissa, and r the radius of curvature."

"The term "induction" had been used by John Wallis in 1656, in his Arithmetica infinitorum; he used the induction known to natural science. In 1686 Jacob Bernoulli criticised him for using a process which was not binding logically and then advanced in place of it the proof from n to n + 1. This is one of the several origins of the process of mathematical induction."

"The tract in which Leibnitz deals with series appeared late in the seventeenth century and was among the first on the subject. ...the question of their convergence or divergence ...was in those days more or less ignored. ...It was not until the publication of Jacques Bernoulli's work on infinite series in 1713 that a clearer insight into the problem was gained. ...Bernoulli's work directed attention towards the necessity of establishing criteria of convergence. The evanescence of the general term, i.e., of the generating sequence, is certainly a necessary condition, but this is generally insufficient. Sufficient conditions have been established by d'Alembert and Maclauren, Cauchy, Abel, and many others. ...to recognized whether a series converges or diverges is even today rather difficult in some cases."

"The great invention... Descartes gave to the world, the analytical diagram, ...gives at a glance a graphical picture of the law governing a phenomenon, or of the correlation which exists between dependent events, or of the changes which a situation undergoes in the course of time. ...the invention of Descartes not only created the important discipline of analytic geometry, but it gave Newton, Leibnitz, Euler, and the Bernoullis that weapon for the lack of which Archimedes and later Fermat had to leave inarticulate their profound and far-reaching thoughts."

"The name is due to Jacques Bernoulli. The spiral has been called also the geometrical spiral, and the proportional spiral, but more commonly, because of the property observed by Descartes, the equiangular spiral. Bernoulli (and Collins at an earlier date) noted the analogous generation of the spiral and loxodrome ("loxodromica"), the spherical curve which cuts all meridians under a constant angle. ... During 1691-93 Jacques Bernoulli gave the following theorems among others: (a) Logarithmic spirals defined [by the polar equation \rho = ke^{c\theta} of a curve cutting radial vectors (drawn from a certain fixed point 0) under a constant angle \phi , where k is constant and c = cot\phi] for different values of k are equal and have the same asymptotic point; (b) the evolute of a logarithmic spiral is another equal logarithmic spiral having the same asymptotic point; (c) the pedal of a logarithmic spiral with respect to its pole is an equal logarithmic spiral (d) the caustics by reflection and refraction of a logarithmic spiral for rays emanating from the pole as a luminous point are equal logarithmic spirals. The discovery of such "perpetual renascence" of the spiral delighted Bernoulli. "Warmed with the enthusiasm of genius he desired, in imitation of Archimedes, to have the logarithmic spiral engraved on his tomb, and directed, in allusion to the sublime tenet of the resurrection of the body, this emphatic inscription to be affixed—Eadem mutata resurgo." The engraved spiral (very inaccurately executed) and inscription in accordance with Bernoulli's desire, may be seen to-day on his tomb in the cloister of the cathedral at Basel."

"The foundations of the new analysis were laid in the second half of the seventeenth century when Newton... and Leibnitz... founded the Differential and Integral Calculus, the ground having been to some extent prepared by the labours of Huyghens, Fermat, Wallis, and others. By this great invention of Newton and Leibnitz, and with the help of the brothers James Bernoulli... and John Bernoulli... the ideas and methods of the Mathematicians underwent a radical transformation which naturally had a profound effect upon our problem."

"It was in 1691, that the penetrating genius of James Bernoulli discovered the true nature of the catenarian curve. A similar investigation was soon produced by John Bernoulli, by Huygens, and by Leibnitz."

"The first investigation of any importance is that of the elastic line or elastica by James Bernoulli in 1705, in which the resistance of a bent rod is assumed to arise from the extension and contraction of its longitudinal filaments, and the equation of the curve assumed by the axis is formed. This equation practically involves the result that the resistance to bending is a couple proportional to the of the rod when bent, a result which was assumed by Euler in his later treatment of the problems of the elastica, and of the vibrations of thin rods."

"There is... [a] need to code cheaper and accessible programs in line with using sustainable methods to better the livelihood of mankind. To address this issue a theory is formulated based on the Euler-Bernoulli beam model. This model is applicable to thin elements which include plate and membrane elements. This paper illustrates a finite element theory to calculate the master stiffness of a curved plate. The master takes into account the stiffness, the geometry and the loading of the element. The of this is established from which the load which is unknown in the matrix is evaluated by the principle of bifurcation."

"The remarkable principle of James Bernoulli consists exactly of this... namely, that the mean given by a series of trials falls near the number sought within limits so much the more narrow as the trials are more multiplied. All the properties which result from his learned researches constitute one of the most honourable monuments to his memory. But Bernoulli established his calculations on the hypothesis that the number sought was fixed and determined. ... It may happen that this quantity will experience small variations... But the principle of Bernoulli is still applicable to this case and has been demonstrated by M. Poisson by means of analysis. ...In the case before us the experiments should generally be very numerous: it is for this reason that M. Poisson has designated the extension of Bernoulli's principle as the law of great numbers."

"[T]he writings of the Bernoullis are not antiquated from loss of beauty, nor deserve neglect..."

"Notwithstanding the broad foundation for mechanics laid by Newton in his Principia, and notwithstanding the indefatigable labors of Clairaut, d'Alembert, the Bernoullis, and Euler, there was near the end of the eighteenth century no comprehensive treatise on the science. Its leading principles and methods were fairly well known, but scattered through many works, and presented from divers points of view. It remained for Lagrange to unite them into one harmonious system. Mechanics had not yet freed itself from the restrictions of geometry, though progress since Newton's time had been constantly toward analytical... methods. The emancipation came with Lagrange's Mécanique Analytique published one hundred and one years after the Principia."

"[H]e was soon seconded by two illustrious men, who adopted his method with such ardour, rendered it so completely their own, and made so many elegant applications of it that Leibnitz several times published in the journals, with a disinterestedness worthy of so great a man, that it was as much indebted to them as to himself. ...I am speaking of the two brothers James and John Bernoulli."

"We find an excellent tract by James Bernoulli concerning the elastic curve, isochronous curves, the path of mean direction in the course of a vessel, the inverse method of tangents, &c. On most of these subjects he had treated already; but here he has given them with additions, corrections, and improvements. His scientific discussions are interspersed with some historical circumstances, which will be read with pleasure. Here for the first time he repels the unjust and repeated attacks of his brother; and exhorts him to moderate his pretensions; to attach less importance to discoveries, which the instrument, with which they were both furnished, rendered easy; and to acknowledge, that, 'as quantities in geometry increase by degrees, so every man, furnished with the same instrument, would find by degrees the same results.' Very modest and remarkable expressions from the pen of one of the greatest geometricians, that ever lived. This memoir concluded with an invitation to mathematicians, to sum up a very general differential equation, of great use in analysis. The solution which James Bernoulli had found of this problem, as well as those which Leibnitz and John Bernoulli gave of it, were published in the Leipsic Transactions."

"[Newton] teaches us to take the fluxions, of any given order, of an equation with any given number of variable quantities, which belongs to the differential calculus: but he does not inform us, how to solve the inverse problem; that is to say, he has pointed out no means of resolving differential equations, either immediately, or by the separation of the indeterminate quantities, or by the reduction into series, &c. This theory however had already made very considerable progress in Germany, Holland, and France, as may be concluded from the problems of the catenarian, isochronous, and elastic curves, and particularly by the solution which James Bernoulli had given of the isoperimetrical problem."

"History of calculus"

"Mathematics"

"We probably all agree that eventually reducing a difficult problem to a "nice" situation is at the heart of mathematics."

"Together with many other people and after a long development I could prove that a Poincaré duality group of cohomological dimension 2 is the group of a Riemann surface. That was actually a conjecture of Jean-Pierre Serre. "You have to prove it!" he had always insisted."

"Still another important area is Poincaré duality for groups, invented by Robert Bieri and myself. They behave like manifolds: homology, cohomology, you see, in complementary dimensions, but with another dualizing module. Many groups that are interesting in algebraic geometry, group theory or other areas are such duality groups."

"The U.S. government's actions in my case seem, at least to me, to have been arbitrary and myopic. But I am encouraged by the unwavering support I have received from ordinary Americans, civic groups and particularly from scholars, academic organizations, and the ACLU. I am heartened by the emerging debate in the U.S. about what has been happening to our countries and ideals in the past six years. And I am hopeful that eventually I will be allowed to enter the country so that I may contribute to the debate and be enriched by dialogue."

"For almost a century the theory of general relativity (GR) has been known to describe the force of gravity with impeccable agreement with observations. ... Far from a purely academic exercise, the existence of consistent alternatives to describe the theory of gravitation is actually essential to test the theory of GR. Furthermore the open questions that remain behind the puzzles at the interface between gravity/cosmology and particle physics such as the hierarchy problem, the old and the origin of the late-time acceleration of the Universe have pushed the search for alternatives to GR."

"After the Big Bang, the universe expanded and cooled down. And we expect this expansion to gradually slow down because the universe has things like galaxies inside it, and they are attracted to each other by gravity. But in the past 25 years or so, observations have shown precisely the opposite: The expansion of the universe is speeding up. It’s accelerating. This is the concept of , and it points to something that we are missing in our description of the universe. Dark energy is sometimes seen as this mysterious, magical source of energy that accelerates the expansion of the universe. But this isn’t really the core of the problem. We can cook something up for dark energy — just as we do for dark matter — and hope we’ll detect it later. It’s not particularly satisfying, but we do this, we’ve done it before. Really, ."

"Gravity is the reason why the Universe itself can even exist and evolve. It elevates space and time from mere pieces of scenery into central actors in the unfolding drama of reality. As we embrace gravity, we can't help but also pit ourselves against it: leaping, floating, or flying as we pursue brief moments of freedom from its command. I, for one, have been chasing gravity my entire life—seeking, like so many scientists who have come before me, to unravel its deepest mysteries."

"... we can never really shield ourselves from gravity. You can think of a for electromagnetism — where you can shield yourself from . But that is not the case for gravity. Everyone is connected through gravity."

"A theory of is one in which the , the particle that is believed to mediate the force of gravity, has a small mass. This contrasts with general relativity, our current best theory of gravity, which predicts that the graviton is exactly massless. In 2011, Claudia de Rham (), () and Andrew Tolley (Imperial College London) revitalised interest in massive gravity by uncovering the structure of the best possible (in a technical sense) theory of massive gravity, now known as the dRGT theory, after these authors. Claudia de Rham has now written a popular book on the physics of gravity. The Beauty of Falling is an enjoyable and relatively quick read: a first-hand and personal glimpse into the life of a and the process of discovery."

"The longing for the Orient accompanies the Occidental from the cradle to the grave. When the young farmer’s wife of the Far West, deep in the most remote forest valley of the Rocky Mountains, holds her first-born child on her lap and imparts to him the elements of the Christian faith, she tells him about the shepherds of Bethlehem in the land of Judea, far, far on the other side of the Atlantic Ocean. She tells him about the star, which the wise men from the land of Chaldaea followed, and then of the rivers of the Nile and the Euphrates, of Mount Ararat on which Noah’s ark came to rest after the Flood, of Mount Sinai from which Moses brought the earliest tables of the law to the people of Israel, of the great cities of Nineveh, Babylon, Tyre and Sidon, of the world conquerors Cyrus of Persia and the Pharoah in Egypt-land."

"... The Bible is the book through which the world of the West, even in times of the most melancholy isolation, remains persistently tied to the Orient. Even when one ignores its character as a sacred book of revelation, and examines it from a historical and geographical standpoint, the Bible can be seen as a world-historical book of wonders, as the book which ever again reawakens in the Aryans of the West, who have deserted their homeland, that longing for the Orient which binds peoples together..."

"It was also religious need which in the educated circles of the West provided the most powerful impetus for the study of the Orient. The world of the West was captivated in its inner being by the information that it received through the Bible about the peoples of the Orient. But that which sufficed to please the taste did not satisfy the curiosity, which was afterward awakened. The Bible’s accounts of language, morals and religions of the Egyp- tians, Assyrians, Babylonians, Phoenicians, Medes and Persians were too scant not to inspire the desire, in the era of the renascence of the sciences, for richer and more trust- worthy information about the lives of the peoples of the East. So arose, at first, in closest connection to the Biblical scholarship inspired by the Reformation, an oriental philology and archaeology. These [sciences] limited themselves for many centuries to the study of the language and religion of the Semitic people. But towards the end of the previous century the languages and literatures of the Sanskrit-Indians and the Zoroastrian Persians were redis- covered, and then arose, quickly and at the same time as the philological study of Semitic languages and religions, Sanskrit and Zend philology, to which soon too Egyptology and Sinology were added."

"But it was Sanskrit, not Hebrew, whose pure linguistic forms were lovingly cultivated by many of the late romantics, and it was the ethical wisdom of the Rig Veda, Hermann Brunnhofer claimed, which represented the ‘‘ethno-psychological foundation’”’ of the Germans, Celts, Slavs, Greeks, and Indians; “in reading the Vedas,” he wrote in 1893, “‘tat tvam asi, ‘that art thou’ resounds in our racial subconsciousness and fills us with pride. ...”"