Non-fiction authors from Germany

"Krieg ohne Haß"

"The art of concentrating strength at one point, forcing a breakthrough, rolling up and securing the flanks on either side, and then penetrating like lightning, before the enemy has time to react, deep into his rear."

"The German soldier has astonished the world; the Italian Bersagliere has astonished the German soldier."

"One must not judge everyone in the world by his qualities as a soldier: otherwise we should have no civilization."

"Gentlemen, you have fought like lions and been led by donkeys."

"Be an example to your men in your duty and in private life. Never spare yourself, and let the troops see that you don't, in your endurance of fatigue and privation. Always be tactful and well-mannered and teach your subordinates to be the same. Avoid excessive sharpness or harshness of voice, which usually indicates the man who has shortcomings of his own to hide."

"Lieber zuviel als zu wenig Spatengebrauch! Diese Arbeit spart Blut."

"Den Kampf Mann gegen Mann gewinnt bei gleichwertigen Gegnern, wer eine Patrone mehr im Lauf hat."

"When a commander has won a decisive victory - and Wavell's victory over the Italians was devastating - it is generally wrong for him to be satisfied with too narrow a strategic aim. For that is the time to exploit success. It is during the pursuit, when the beaten enemy is still dispirited and disorganised, that most prisoners are made and most booty captured. Troops who on one day are flying in a wild panic to the rear, may, unless they are continually harried by the pursuer, very soon stand in battle again, freshly organised as fully effective fighting men."

"Mortal danger is an effective antidote for fixed ideas."

"The Italian command was, for the most part, not equal to the task of carrying on war in the desert, where the requirement was lightning decision followed by immediate action. The training of the Italian infantryman fell far short of the standard required by modern warfare. ... Particularly harmful was the all pervading differentiation between officer and man. While the men had to make shift without field-kitchens, the officers, or many of them, refused adamantly to forgo their several course meals. Many officers, again, considered it unnecessary to put in an appearance during battle and thus set the men an example. All in all, therefore, it was small wonder that the Italian soldier, who incidentally was extraordinarily modest in his needs, developed a feeling of inferiority which accounted for his occasional failure and moments of crisis. There was no foreseeable hope of a change for the better in any of these matters, although many of the bigger men among the Italian officers were making sincere efforts in that direction."

"Anyone who has to fight, even with the most modern weapons, against an enemy in complete command of the air, fights like a savage against modern European troops, under the same handicaps and with the same chances of success."

"The military career of most of the people who aimed these accusations at us was notable for a consistent absence from the front, on the principle of "weit vom Schuss gibt alte Kreiger" - "far from the battle makes old soldiers.""

"But courage which goes against military expediency is stupidity, or, if it is insisted upon by a commander, irresponsibility."

"Thus the British lost the very able and adaptable commander David Stirling of the desert group SAS which had caused us more damage than any other British unit of equal strength."

"In Tunisia the Americans had to pay a stiff price for their experience, but it brought rich dividends. Even at that time, the American generals showed themselves to be very advanced in the tactical handling of their forces, although we had to wait until the Patton Army in France to see the most astonishing achievements in mobile warfare."

"Don't fight a battle if you don't gain anything by winning."

"Good soldiers, bad officers; however don't forget that without them we would not have any Civilization."

"Krieg ohne Haß (War without Hate)"

"He was a tactician of the greatest ability, with a firm grasp of every detail of the employment of armour in action, and very quick to seize the fleeting opportunity and the critical turning point of a mobile battle. I felt certain doubts, however, about his strategic ability, in particular as to whether he fully understood the importance of a sound administrative plan. Happiest while controlling a mobile force directly under his own eyes he was liable to overexploit immediate success without sufficient thought for the future."

"There exists a real danger that our friend Rommel is becoming a kind of magical or bogey-man to our troops, who are talking far too much about him. He is by no means a superman, although he is undoubtedly very energetic and able. Even if he were a superman, it would still be highly undesirable that our men should credit him with supernatural powers. I wish you to dispel by all possible means the idea that Rommel represents something more than an ordinary German general. ... I am not jealous of Rommel."

"He was a splendid military gambler, dominating the problems of supply and scornful of opposition ... His ardour and daring inflicted grievous disasters upon us, but he deserves the salute which I made him — and not without some reproaches from the public — in the House of Commons in January 1942, when I said of him, "We have a very daring and skilful opponent against us, and, may I say across the havoc of war, a great general." He also deserves our respect because, although a loyal German soldier, he came to hate Hitler and all his works, and took part in the conspiracy of 1944 to rescue Germany by displacing the maniac and tyrant. For this, he paid the forfeit of his life. In the sombre wars of modern democracy chivalry finds no place ... Still, I do not regret or retract the tribute I paid to Rommel, unfashionable though it was judged."

"Rommel was jumpy, wanted to do everything at once, then lost interest. Rommel was my superior in command in Normandy. I cannot say Rommel wasn't a good general. When successful, he was good; during reverses, he became depressed."

"Hitler might have accepted his military leaders' advice (notably that of Admiral Raeder) and focused his attention on winning the war in the Mediterranean in 1941, before invading the Soviet Union. He might, for example, have struck across the Eastern Mediterranean to Cyprus, Lebanon and Syria; or through Turkey (violating her neutrality) towards the Caucasus; or across Egypt to Suez and beyond. Even as it was, the British positions in Malta and Egypt were acutely vulnerable. Rommel might well have been able to drive the British out of Egypt if he had been sent the twenty-nine German divisions that were sitting more or less idle in Western Europe."

"Rommel's presence, as ever, acted as a tonic on his troops. Anybody who once came under the spell of his personality, a brother officer wrote, turned into a "real soldier". However tough the strain Rommel seemed inexhaustible, seemed to know exactly how the enemy would probably react. The same officer wrote that Rommel had an exceptional imagination, seemed to know no fear whatsoever, and that his men "idolized him"."

"Beyond dispute, Rommel was a master of manoeuvre on the battlefield and a leader of the purest quality. Wherever he appeared he inspired. His speed of perception and decision, his energy of execution and his boldness of concept placed him among the great; and his military exploits have left a footprint in history as clear as that of Prince Rupert, to whom Montgomery once, in a somewhat uncharacteristic flight of imagery, likened him. Certainly he erred badly at times. The first attack on Tobruk was hasty and ill-prepared, the 'dash to the wire' was prompted by a misreading of the situation, Alam Halfa offered only improbable chances of success (and was called off early), Medenine was a disaster. But the victories, generally with the dice loaded against him, display a very recognizable quality of command, a quintessential 'Rommel'."

"But he was more than a tactical commander of bravery and genius. He was reflective. He evolved from his own experience and observations solderly lessons which he committed to paper and from which all learned and continue to learn. Wherever he went, as has been remarked, he taught; and he teaches still. Rommel was not only a master practitioner; he deduced theory from practice and the military art benefited therefrom."

"Montgomery claimed that his own achievements derived from the fact that he never fought an unsuccessful battle, and for Montgomery this was both an accurate statement and a wise policy. It was, however, a policy only available to one with both time and resources. Rommel, more often than not, had insufficient of either. Nor was he ever in a position to wait until his situation and the odds improved. He fought at a numerical disadvantage again and again, and his exploits can only be measured against that fact. He relied on skill to offset quantitative inferiority. The bitter exclamation, already quoted, comes to mind: 'If one considers what the German Marshal could have achieved with the superiority enjoyed by his opponents...' War is usually an option of difficulties. Again and again Rommel could choose inactivity or take a calculated risk. He believed that inactivity is seldom forgiven a general by fate."

"Of course, Rommel, ultimately, was beaten. He lost. But, although what matters in war is to win, that truism cannot provide the sole criterion for judgment of military talent. War may also be considered as a business, but its conduct is also an art. Ultimately Napoleon was beaten. So was Montrose. So was Lee. Few could deny their genius. With all his imperfections, Rommel as a leader of men in battle stands in their company."

"Until I delved into Rommel's own papers I regarded him as a brilliant tactician and great fighting leader, but did not realize how deep a sense of strategy he had — or at any rate, developed in reflection."

"He was the best leader of fast-moving troops but only up to army level. Above that level it was too much for him. Rommel was given too much responsibility. He was a good commander for a corps of army but he was too moody, too changeable. One moment he would be enthusiastic, next moment depressed."

"Born in southern Germany to middle-class parents, Rommel had won acclaim during World War I for his personal heroism as a young officer who specialized in tactics of infiltration behind enemy lines. Hitler's willingness to adopt new and unorthodox military ideas quickly won Rommel's admiration, and Rommel's relatively humble origins endeared him to the Fuehrer, who often felt uncomfortable in the presence of aristocratic generals. Hitler appointed Rommel to command his personal bodyguard in 1938. Until 1939, Rommel had always been an infantry officer, but the success of the Blitzkrieg in Poland made him a true believer in armored warfare. Soon afterward, Hitler helped him obtain command of a panzer division. Despite his lack of previous experience with tanks, Rommel mastered armored operations in a remarkably brief time. Indeed, his division performed with conspicuous success during the 1940 campaign in Western Europe. Like Guderian, he believed in he swiftest possible exploitation of a breakthrough. This continued to be his philosophy when he took over his new command in Libya."

"Self-restraint, even chivalry... distinguished the combatants on both sides throughout the North Africa campaign... The leading exemplar of this code was Rommel himself. When orders from Hitler mandated the execution of captured British commandos, Rommel tossed the document in the trash. He insisted that the Allied prisoners receive the same rations he was given. He even wrote a book about the conflict called Krieg ohne Haß (War Without Hate). Memoirs of the North Africa campaign attest that, fierce and brutal as much of the fighting was, relations between individual enemies retained a quality of forbearance that seems, today, almost impossible to imagine."

"Rommel had gained the world's respect for his military genius. He was a legend. ... Rommel was reminiscent of the more romantic, chivalrous days of old — and was a genuinely humane military officer. Rommel was Germany's best General. You have to remember all of Europe was in Nazi hands at the time. The Americans hadn't entered the war yet. Russia was being attacked by 166 Nazi divisions. Things were grim. And Rommel, the greatest desert fighting general of all time, and his Africa Korps, were kicking the British's butt, pushing them back to Cairo. It became a case where the war might have been lost right there."

"He was ordered several times by Hitler to "Stand and Die." To fight to the last bullet, the last man. To execute and torture prisoners. He defied those orders."

"Rommel had a feel for the battlefield like no other man."

"At about twelve o'clock a dark-green car with a Berlin number stopped in front of our garden gate. The only men in the house apart from my father, were Captain Aldinger [Rommel's aide] , a badly wounded war-veteran corporal and myself. Two generals — Burgdorf, a powerful florid man, and Maisel, small and slender — alighted from the car and entered the house. They were respectful and courteous and asked my father's permission to speak to him alone. Aldinger and I left the room. "So they are not going to arrest him," I thought with relief, as I went upstairs to find myself a book. A few minutes later I heard my father come upstairs and go into my mother's room. Anxious to know what was afoot, I got up and followed him. He was standing in the middle of the room, his face pale. "Come outside with me," he said in a tight voice. We went into my room. "I have just had to tell your mother," he began slowly, "that I shall be dead in a quarter of an hour." He was calm as he continued: "To die by the hand of one's own people is hard. But the house is surrounded and Hitler is charging me with high treason. 'In view of my services in Africa'," he quoted sarcastically, "I am to have the chance of dying by poison. The two generals have brought it with them. It's fatal in three seconds. If I accept, none of the usual steps will be taken against my family, that is against you. They will also leave my staff alone." "Do you believe it?" I interrupted. "Yes," he replied. "I believe it. It is very much in their interest to see that the affair does not come out into the open. By the way, I have been charged to put you under a promise of the strictest silence. If a single word of this comes out, they will no longer feel themselves bound by the agreement." I tried again. "Can't we defend ourselves…" He cut me off short. "There's no point," he said. "It's better for one to die than for all of us to be killed in a shooting affray. Anyway, we've practically no ammunition.""

""Rommel, Rommel, Rommel!" Churchill had cried, as he paced up and down his room in the Cairo Embassy. "What else matters but beating him!" The Rommel magic had become legend even among British troops. A shake-up might help break the spell, Churchill reasoned. General Sir Claude Auchinleck was a much admired soldier, but his command seemed poorly coordinated and his troops lacking in confidence in their leaders. "To take or destroy" Rommel was now the assigned task of [two men], the very able General Sir Harold Alexander and the then little known General Bernard Montgomery."

"Rommel was bitter afterward about Hitler's "victory or death" order, which, he said, kept him fighting at El Alamein twenty-four hours longer than he should have. As a result, a large part of Rommel's infantry and motorized troops were lost. After Axis forces began withdrawing on November 2, Montgomery sent armor sweeping around behind them, and two days later Rommel's escape road was blocked; yet somehow he slipped his forces around the barrier. Sudden, heavy rains that bogged down vehicles in mud were all, according to Montgomery, that saved his foe from annihilation. The R.A.F. constantly bombed Rommel; Montgomery's armor slashed at his columns. Rommel abandoned every non-essential, including his Italian infantry. His route was littered with burned-out vehicles and other debris of war. The Nazi leader had no choice but to try to continue his retreat some one thousand miles until he could link up with German forces in Tunisia and with them turn on Montgomery- and on the American forces newly landed in North Africa."

"Rommel was a military phenomenon that can occur only at rare intervals; men of such bravery and daring survive only with exceptional fortune. He was as brave on the battlefield as Ney, with much better brains; as dashing as Murat, with better balance; as cool and as quick a tactician as Wellington."

"Anybody who came under the spell of his personality turned into a real soldier. However tough the strain he seemed inexhaustible. He seemed to know just what the enemy were like and how they would probably react. His plans were often startling, instinctive, spontaneous and not infrequently obscure."

"Kind-hearted people might of course think there was some ingenious way to disarm or defeat the enemy without too much bloodshed, and might imagine this is the true goal of the art of war. Pleasant as it sounds, it is a fallacy that must be exposed: War is such a dangerous business that mistakes that come from kindness are the very worst."

"To introduce into the philosophy of War itself a principle of moderation would be an absurdity."

"War is an act of violence pushed to its utmost bounds."

"Since war is not an act of senseless passion but is controlled by its political object, the value of this object must determine the sacrifices to be made for it in magnitude and also in duration. Once the expenditure of effort exceeds the value of the political object, the object must be renounced and peace must follow. We see then that if one side cannot completely disarm the other, the desire for peace on either side will rise and fall with the probability of further successes and the amount of effort these would require. If such incentives were of equal strength on both sides, the two would resolve their political disputes by meeting half way. If the incentive grows on one side, it should diminish on the other. Peace will result so long as their sum total is sufficient — though the side that feels the lesser urge for peace will naturally get the better bargain."

"[...] so sind ihm zwei Eigenschaften unentbehrlich [...] Der erstere ist bildlich mit dem französischen Ausdruck coup d'oeil bezeichnet worden, der andere ist die Entschlossenheit."

"Die Entschlossenheit ist ein Akt des Mutes in dem einzelnen Fall, und wenn sie zum Charakterzug wird, eine Gewohnheit der Seele. Aber hier ist nicht der Mut gegen körperliche Gefahr, sondern der gegen die Verantwortung, also gewissermaßen gegen Seelengefahr gemeint. Man hat diesen oft courage d'esprit genannt, weil er aus dem Verstande entspringt, aber er ist darum kein Akt des Verstandes, sondern des Gemüts. Bloßer Verstand ist noch kein Mut, denn wir sehen die gescheitesten Leute oft ohne Entschluß. Der Verstand muß also erst das Gefühl des Mutes erwecken, um von ihm gehalten und getragen zu werden, weil im Drange des Augenblicks Gefühle den Menschen stärker beherrschen als Gedanken."

"Wir sagen es also noch einmal: ein starkes Gemüt ist nicht ein solches, welches bloß starker Regungen fähig ist, sondern dasjenige, welches bei den stärksten Regungen im Gleichgewicht bleibt, so daß trotz den Stürmen in der Brust der Einsicht und Überzeugung wie der Nadel des Kompasses auf dem sturmbewegten Schiff das feinste Spiel gestattet ist."

"Action in war is like movement in a resistant element. Just as the simplest and most natural of movements, walking, cannot easily be performed in water, so in war it is difficult for normal efforts to achieve even moderate results."

"The invention of gunpowder and the constant improvement of firearms are enough in themselves to show that the advance of civilization has done nothing practical to alter or deflect the impulse to destroy the enemy, which is central to the very idea of war."

"The worst of all conditions in which a belligerent can find himself is to be utterly defenseless."

"Men are always more inclined to pitch their estimate of the enemy's strength too high than too low, such is human nature."

"...only the element of chance is needed to make war a gamble, and that element is never absent."

"... in the whole range of human activities, war most closely resembles a game of cards."

"Although our intellect always longs for clarity and certainty, our nature often finds uncertainty fascinating."

"With uncertainty in one scale, courage and self-confidence should be thrown into the other to correct the balance. The greater they are, the greater the margin that can be left for accidents."

"Blind aggressiveness would destroy the attack itself, not the defense."

"Our discussion has shown that while in war many different roads can lead to the goal, to the attainment of the political object, fighting is the only possible means."

"Any complex activity, if it is to be carried on with any degree of virtuosity, calls for appropriate gifts of intellect and temperament. If they are outstanding and reveal themselves in exceptional achievements, their possessor is called a 'genius'."

"If the mind is to emerge unscathed from this relentless struggle with the unforeseen, two qualities are indispensable: first, an intellect that, even in the darkest hour, retains some glimmerings of the inner light which leads to truth; and second, the courage to follow this faint light wherever it may lead."

"... the role of determination is to limit the agonies of doubt and the perils of hesitation when the motives for action are inadequate."

"Of all the passions that inspire a man in a battle, none, we have to admit, is so powerful and so constant as the longing for honor and renown."

"Obstinacy is a fault of temperament. Stubbornness and intolerance of contradiction result from a special kind of egotism, which elevates above everything else the pleasure of its autonomous intellect, to which others must bow."

"...self-reliance is the best defense against the pressures of the moment."

"Everything in war is simple, but the simplest thing is difficult."

"Architects and painters know precisely what they are about as long as they deal with material phenomena. … But when they come to the aesthetics of their work, when they aim at a particular effect on the mind or on the senses, the rules dissolve into nothing but vague ideas."

"Modern wars are seldom fought without hatred between nations; this serves more or less as a substitute for hatred between individuals."

"...soldierly simplicity of character that has always represented the military at its best. In the higher ranks it is different. The higher a man is placed, the broader his point of view. Different interests and a wide variety of passions, good and bad, will arise on all sides. Envy and generosity, pride and humility, wrath and compassion - all may appear as effective forces in this great drama."

"...talent and genius operate outside the rules, and theory conflicts with practice."

"The more physical the activity, the less the difficulties will be. The more the activity becomes intellectual and turns into motives which exercise a determining influence on the commander's will, the more the difficulties will increase."

"Great things alone can make a great mind, and petty things will make a petty mind unless a man rejects them as completely alien."

"Knowledge in war is very simple, being concerned with so few subjects, and only with their final results at that. But this does not make its application easy."

"...an intellectual instinct which extracts the essence from the phenomena of life, as a bee sucks honey from a flower. In addition to study and reflections, life itself serves as a source."

"Knowledge must be so absorbed into the mind that it ceases to exist in a separate, objective way."

"...it is better to go on striking in the same direction than to move one's forces this way and that."

"There are times when the utmost daring is the height of wisdom."

"Thus it has come about that our theoretical and critical literature, instead of giving plain, straightforward arguments in which the author at least always knows what he is saying and the reader what he is reading, is crammed with jargon, ending at obscure crossroads where the author loses its readers. Sometimes these books are even worse: they are just hollow shells. The author himself no longer knows just what he is thinking and soothes himself with obscure ideas which would not satisfy him if expressed in plain speech."

"Anyone who feels the urge to undertake such a task must dedicate himself for his labors as he would prepare for a pilgrimage to distant lands. He must spare no time or effort, fear no earthly power or rank, and rise above his own vanity or false modesty in order to tell, in accordance with the expression of the Code Napoléon, the truth, the whole truth, and nothing but the truth."

"Essentally combat is an expression of hostile feelings. But in the large-scale combat that we call war hostile feelings often have become merely hostile intentions. At any rate, there are usually no hostile feelings between individuals. Yet such emotions can never be completely absent from war. Modern wars are seldom fought without hatred between nations; this serves as a more or less substitute for the hatred between individuals. Even when there is no natural hatred and no animosity to start with, the fighting itself will stir up hostile feelings: violence committed on superior orders will stir up the desire for revenge and retaliation against the perpetrator rather than against the powers that ordered the action. It is only human (or animal, if you like), but it is a fact."

"A prince or general can best demonstrate his genius by managing a campaign exactly to suit his objectives and his resources, doing neither too much nor too little."

"What we should admire is the acute fulfillment of the unspoken assumptions, the smooth harmony of the whole activity, which only become evident in the final success."

"Where execution is dominant, as it is in the individual events of a war whether great or small, then intellectual factors are reduced to a minimum."

"If we do not learn to regard a war, and the separate campaigns of which it is composed, as a chain of linked engagements each leading to the next, but instead succumb to the idea that the capture of certain geographical points or the seizure of undefended provinces are of value in themselves, we are liable to regard them as windfall profits. In so doing, and in ignoring the fact that they are links in a continuous chain of events, we also ignore the possibility that their possession may later lead to definite disadvantages."

"...in war, the advantages and disadvantages of a single action could only be determined by the final balance."

"The moral elements are among the most important in war. They constitute the spirit that permeates war as a whole, and at an early stage they establish a close affinity with the will that moves and leads a whole mass of force, practically merging with it, since the will is itself a moral quantity. Unfortunately they will not yield to academic wisdom. They cannot be classified or counted. They have to be seen or felt. … It is paltry philosophy if in the old-fashioned way one lays down rules and principles in total disregard of moral values. As soon as these appear one regards them as exceptions, which gives them a certain scientific status, and thus makes them into rules. Or again one may appeal to genius, which is above all rules; which amounts to admitting that rules are not only made for idiots, but are idiotic in themselves."

"The commander's talents are given greatest scope in rough hilly country. Mountains allow him too little real command over his scattered units and he is unable to control them all; in open country, control is a simple matter and does not test his ability to the fullest."

"Boldness will be at a disadvantage only in an encounter with deliberate caution, which may be considered bold in its own right, and is certainly just as powerful and effective; but such cases are rare."

"Timidity is the root of prudence in the majority of men."

"Boldness governed by superior intellect is the mark of a hero."

"...as man under pressure tends to give in to physical and intellectual weakness, only great strength of will can lead to the objective."

"Beauty cannot be defined by abscissas and ordinates; neither are circles and ellipses created by their geometrical formulas."

"If a segment of one's force is located where it is not sufficiently busy with the enemy, or if the troops are on the march - that is, idle - while the enemy is fighting, then these forces are being managed uneconomically. In this sense they are being wasted, which is even worse than using them inappropriately."

"...any move made in a state of tension will be of more important, and will have more results, than it would have made in a state of equilibrium. In times of maximum tension this importance will rise to an infinite degree."

"The state of crisis is the real war; the equilibrium is nothing but its reflex."

"All war presupposes human weakness and seeks to exploit it."

"What is the object of defense? To preserve. To preserve is easier than to acquire."

"Every suspension of offensive action, either from erroneous views, from fear or from indolence, is in favor of the side acting defensively."

"If defense is the stronger form of war, yet has a negative object, it follows that it should be used only so long as weakness compels, and be abandoned as soon as we are strong enough to pursue a positive object."

"But if the assailant, without troubling himself about the existence of the Army awaiting his attack in a defensive position, advances with his main body by another line in pursuit of his object, then he 'passes by the position,' and if he can do this with impunity, and really does it, he will immediately enforce the abandonment of the position, consequently put an end to its usefulness."

"Surprise becomes effective when we suddenly face the enemy at one point with far more troops than he expected. This type of numerical superiority is quite distinct from numerical superiority in general: it is the most powerful medium in the art of war."

"Phillipsburg was the name of one of those badly drawn fortresses resembling a fool with his nose too close to the wall."

"The Conqueror is always a lover of peace: he would prefer to take over our country unopposed."

"A conqueror is always a lover of peace (as Bonaparte always asserted of himself); he would like to make his entry into our state unopposed; in order to prevent this, we must choose war, and therefore also make preparations, that is in other words, it is just the weak, or that side which must defend itself, which should be always armed in order not to be taken by surprise; so it is willed by the art of war. (Original German: "Der Eroberer ist immer friedliebend (wie Bonaparte auch stets behauptet hat), er zöge ganz gern ruhig in unseren Staat ein; damit er dies aber nicht könne, darum müssen wir den Krieg wollen und also auch vorbereiten, d. h. mit anderen Worten: es sollen gerade die Schwachen, der Verteidigung Unterworfenen, immer gerüstet sein und nicht überfallen werden; so will es die Kriegskunst.")"

"A general who allows himself to be decisively defeated in an extended mountain position deserves to be court-martialled."

"...only a fraction of book learning will seep into practical life anyhow; and the more foolish the theory, the less of it."

"On War constitutes the most important single work ever written on the subject. It has inspired general staffs, radical thinkers like Marx and Mao Tse-tung, and (with the start of the Cold War) jargon-ridden American academic studies of "strategy", huge in size but low in payload. Yet, oddly enough, Clausewitz figures little in university courses on political thought. Why Burke, Rousseau and J.S. Mill, but not Clausewitz? It is because his analysis is far too politically incorrect to be acceptable to the liberal mindset that has prevailed in Western academia since the mid-19th century. But such is Clausewitz's continuing power that small-l liberals even including, sad to say, John Keegan, author of this year's Reith Lectures – are at vast pains to dismiss his thinking as irrelevant, outmoded, dangerous or, absurdly, amoral."

"What lessons, then, does the case of Clausewitz...offer to a military historian asked to ponder the future of war over the next 170 years? The first is that it would be pointless to imagine that future in terms of even the most advanced military technology of today. Everything that Clausewitz wrote, about the actual conduct of operations became irrelevant within 50 years, because firepower became transformed by breechloading, rifling and the machine-gun, while logistics and communications were transformed by the railway and the electric telegraph... Rather than thus seek to predict how wars will be operationally conducted and with what technology, it is more useful to return for guidance to Clausewitz's fundamental insights into the enduring nature of conflict and the relationship between war and politics. He famously wrote that "war is a continuation of policy by other means", meaning that it is not just a regrettable breakdown of a natural human harmony (as in the liberal view), but a tool of political purpose, and one which should be governed throughout its course by political, not purely military considerations. War, he further observes, is an act of violence intended to compel an opponent to fulfil our will."

"One cannot help feeling that Liddell Hart was prejudiced against Clausewitz in the profoundest sense. He writes throughout as though the latter was advocating unlimited war to the exclusion of all alternatives, whereas even a superficial reading shows Clausewitz's intention to have been quite different; namely to suggest that total war was at one end of the spectrum of inter-state violence. Napoleon's campaigns had shown that modern nations in arms were capable of fighting such "total" wars and, once manifested, it was unlikely that similar wars would not occur in the future. But total war was "ideal" for Clausewitz only in the philosophical sense: his reiterated phrases to the effect that war must be subordinated to policy and is indeed only "a continuation of state policy with an admixture of other means" gives the lie to Liddell Hart's misrepresentation. In numerous places where Liddell Hart criticises him, Clausewitz is only coolly and accurately describing what tends to happen in war. The former gives the game away when he remarks: "Perhaps the harm might have been avoided if his book had been viewed in the light that its title implied—as a treatise on the nature of war, instead of as a practical guide to the conduct of war." Yet this is precisely the mistake that Liddell Hart himself repeatedly makes."

"His is not simply the greatest but the only truly great book on war."

"1870 woke us out of that sleep, for it gave us an enemy formed by the teaching of history—by the study of concrete facts. It was in such a fashion that Scharnhorst, Willisen and Clausewitz had, from the beginning of the nineteenth century, formed the Command of the Prussian Army. In order to know and understand war they had not confined themselves to examining the tool which is used in warfare, and taking it to pieces in its component material parts without taking man—who uses it—into account. In the Book of History, carefully analysed, they had found the living Army, troops in movement and action with their human needs, passions, weaknesses, self-denials, capacities of all sorts: "Far from being an exact science, war is a dreadful and impassioned drama.""

"In his eyes the main object of the state was to manufacture war power instead of merely insuring itself against war. What Clausewitz really did was to democratize war, and when the spirit of his doctrines was coupled with that of Darwin's "The Origin of Species" (1859), they produced the Prussian Military System; and when united with that of Karl Marx's Das Kapital (1867), they produced the Russian Military System. All three writers based their theories upon "mass struggle" — in war, in life and in economics."

"It was during the period of calm that one of the most important works of military science was composed, Vom Kriege (‘On War’), by the director of the Prussian War Academy, Carl von Clausewitz. This little-read but much-criticised book contains the first attempt to create a philosophy of war and to analyse its characteristics from a detached standpoint. It played a great part in forming the attitude of mind of several generations of German General Staff Corps officers. From it derives that striving to observe both men and affairs coolly and sensibly which has been the foremost quality of all outstanding members of the German General Staff. It served also to strengthen the patriotism and the idealism which inspired such officers."

"Although Moltke did not follow Clausewitz's teachings on the proper relationship between war and politics, on many other points he was the key link between On Wars philosophical speculations and the theory and practice of the Prussian army. Writing after the Second World War, General Staff officer Hermann Teske wrote that Moltke was the incarnation of the Clausewitzian theory. In the essays printed here, the reader will find ample conformation that Moltke employed Clausewitzian thinking and specific terms in numerous cases. Both Clausewitz and Moltke emphasised the primacy of battle and annihilation of the main enemy army. Both accepted uncertainty in warfare and emphasised improvisation over permanent or binding doctrine. Both emphasised the need for speed in making and executing decisions rather than lengthy searches for ideal solutions. Both emphasised moral factors in war and the need for independent action by local commanders, although Moltke certainly carried this farther than did Clausewitz. Both rejected the idea that systems could ever replace individual talent, and neither believed that any firm rules were possible in warfare."

"Herbert Rosinski concluded that Moltke was the man who applied Clausewitz's pure theory to the sphere of practical action. Waldemar Erfurth, an important German military writer and general in the Second World War, argued that Moltke freed the Prussian General Staff from Jomini's theories, led it into the intellectual world of Clausewitz, Scharnhorst, and Gneisenau, and developed Clausewitz's operational teachings in light of nineteenth-century developments."

"We all know the dictum of Clausewitz, one of the most famous writers on the philosophy and history of war, which says: “War is a continuation of policy by other means.” This dictum comes from a writer who reviewed the history of wars and drew philosophic lessons from it shortly after the period of the Napoleonic wars. This writer, whose basic views are now undoubtedly familiar to every thinking person, nearly eighty years ago challenged the ignorant man-in-the-street conception of war as being a thing apart from the policies of the governments and classes concerned, as being a simple attack that disturbs the peace, and is then followed by restoration of the peace thus disturbed…"

"If one weighs his influence and his emphasis, one might describe him historically as the Mahdi of mass and mutual massacre. For he was the source of the doctrine of "absolute war", the fight to a finish theory which, beginning with the argument that "war is only a continuation of state policy by other means", ended by making policy the slave of strategy."

"Clausewitz's principle of force without limit and without calculation of cost fits, and is only fit for, a hate-maddened mob. It is the negation of statesmanship—and of intelligent strategy, which seeks to serve the ends of policy."

"[T]he rascal has a ‘common sense’ bordering on wit."

"It is difficult not to feel that Clausewitz was right in teaching that "you must concentrate against the main enemy, who must be overthrown first", and that "the armed forces form the true objective", at least in any war where there is a genuine ideological issue."

"By considering a few of Clausewitz's statements in isolation and christening him the "Mahdi of Mass," Basil Liddell Hart portrayed him as an intellectual forerunner of the commanders of the First World War, who for three-and-a-half years found no way out of the stalemate of the Western front, with its hundreds and thousands of casualties each week. For having stated that war was merely the continuation of policy by other means, Clausewitz was charged with minimising differences between peace and war, and thus making war more acceptable. But that accusation was based on a misunderstanding of the larger theoretical purpose of this definition: to identify political decisions as the common cause of war, which—if the leadership was rational—should also determine the degree of violence needed to achieve the political purpose. This misinterpretation fed into the view held by John Keegan, among others, that Clausewitz saw nothing morally reprehensible in war, and that his theories contributed to the boundless violence of the world wars and their ancillary conflicts in the twentieth century. To misread Clausewitz, and then ascribe to his ideas a greater influence than the world's actual experience with Napoleonic war, the vast expansion of armed forces throughout the nineteenth century, industrialisation, modern technology, and new ideologies, is, however, to fail to distinguish between historical events and their analyst."

"[T]he characterisation of Clausewitz as a conservative fails to place him in the Prussian context, and, on the other hand, does not recognise that in the 1820s even a Briton with Clausewitz's views would have been a very odd Tory indeed. Clausewitz welcomed the destruction of corporative society in Prussia, to which he himself had contributed during the reform era; he believed in equality before the law, in a strong militia or Landwehr based on universal military service, in an independent judiciary, ministerial responsibility, a limited franchise, and a parliament with advisory functions. These views had much in common with early German liberalism, which still considered representative institutions less important than a professional and honest administration and a strong executive, able to defend Germany against east and west. Clausewitz's emphasis on a powerful central authority had conservative implications; yet it placed him in opposition to those conservatives who were more concerned with maintaining the traditional order of society than with increasing the power of the state, and neither Prussian conservatives nor the crown had any patience with the idea of a parliament, however limited its functions."

"Clausewitz's position on domestic issues was heavily influenced by his view of foreign affairs as they affected the security of the Prussian state. He was immune to the Byronic idealisation of liberation and freedom, valued stability, and trusted the balance of power to overcome or contain most international crises, as long as the strongest states had the ability and will to resort to war to defend the independence of the international community. That some smaller states might be sacrificed in the process, he accepted as inevitable. But at the same time he believed that Prussia would be stronger politically and militarily if its passive subjects turned into active citizens, serving in an army made up of regulars and a strong Landwehr, an institution that would give the middle class new openings to influence and power. On domestic affairs Clausewitz's views tended toward liberalism, on foreign affairs toward conservatism. In France and Britain before the Reform Act of 1832, these opinions might have placed him among moderates; in Prussia they sufficed to brand him Jacobin."

"If one compares Clausewitz and Foch, one will see that Foch before the World War strongly emphasized the demoralization of the enemy as the military objective; whereas Clausewitz, thinking more coolly and more comprehensively, reminded his readers that the capture or killing of the enemy constitutes in the tactical sphere the final destruction of his ability to fight on, whereas his moral overthrow constitutes only a conditioned, or generally only a temporary elimination."

"Clausewitz was anything but a mere expert, a technician of the military craft. As shown by his poetic and expressive language alone, his way was a truly creative mind, richly endowed, open to all the sensations of nature, the full wealth of the human spirit. All in all he represented a most curious and rare combination of philosophical contemplation and impatience for action, of cold, lucid intellect and passionate sensitivity—a reflective spirit who ardently longed for heroic deeds with an ambition that was never to be fulfilled. He was, therefore, virtually predestined to cast the essence of the Prussian military spirit into a literary form none had found before him."

"His Protestation of 1812 is by far the purest and most powerful expression of the new spirit of militancy that inspired the patriots of 1812–1813. Among other things it contains a virtual catalogue of political virtues and vices, a brief summary of the new militant political ethic, so to speak. Clausewitz solemnly rejected everything that might buffer the iron necessity of a life-and-death struggle, or that might tempt man to evade it—such things as the "frivolous hope" for a favourable chance; languid inaction while blindly waiting what the future might bring; "unworthy servility and flattery" to appease tyrants; "false resignation" and "unreasoning distrust" of one's own capacity; "culpable neglect of duty" toward the general good; and above all cowardly submission and the "shameless surrender of the country's and people's honour, of the personal dignity of man." What he pledged instead was to shed the last drop of blood for life's freedom and dignity; to put king and country above all else; to regard their preservation as a "most sacred duty"; to "meet danger with manly courage, calm and firm resolve, and full awareness"; to be prepared to make the "supreme sacrifice" without fear or false cunning, free of all selfishness, inspired by the "glorious struggle for freedom and the dignity of the fatherland.""

"That the General Staff succeeded in preserving the lessons learned at such cost in the struggle against Napoleon, was to a large extent the work of Clausewitz. Among the whole group of the Reformers, Clausewitz had been from the outset the theoretician par excellence. Not in the sense of a one-sided abstract academic pedant, but as a practical soldier, who at the same time happened to be that rare phenomenon, a natural born theorist; combining a keen appreciation of the requirements of a sound theory, with a unique understanding of the practical uses to which it could be put. During the wars against Napoleon a series of mishaps kept Clausewitz in relatively subordinate positions incommensurate with his exceptional abilities. After the peace had been reestablished, he was confined for twelve dreary years, from 1818 to 1830 to a purely administrative post as military director of the War Academy in Berlin. There, out of the intense feeling of frustration that forced him to seek an outlet for his gifts and energies in his private studies arose a long series of military studies, culminating in his famous treatise On War, the most profound, comprehensive, and systematic examination of war that has appeared to the present day."

"[H]e far transcended the two great inspirations of his life: Scharnhorst and Napoleon. Out of Scharnhorst's fragmentary and aphoristic heritage he developed the systematic, closely knit, perfectly balanced theory, in which every factor, every aspect, every argument had its place from which it could not be removed without fatally endangering the delicate balance of the whole. From the deep appreciation of the revolution wrought by Napoleon in the art of war, he reached an infinitely broader conception embracing within its elastic framework and majestic sweep every conceivable form of warfare and strategy... [T]he impression it made when it was published after his death through the devoted efforts of his widow and friends was extraordinary. The circle of those who noticed it was at first not large, and the magnitude of his achievement, even in its fragmentary form, was far too great to be taken in at once. But his perfect mastery of his subject, the intuitive genius with which he had succeeded in expressing what his contemporaries consciously or subconsciously felt, the charm of his style deeply affected all those who read it. By a process of infiltration, the influence of his ideas spread through the higher ranks of the army, influencing the thoughts of men and replacing the far more superficial, if much more easily assimilable, doctrines of his Swiss contemporary and rival Jomini. That process, going on unobtrusively throughout the middle decades of the 19th Century, came to a full and open conclusion after the sudden death of Reyher when the leadership of the General Staff was entrusted to Moltke, who combined in an almost perfect balance the technical mastery of the conduct of operations developed in the General Staff with his profound insight into the deeper issues developed in Clausewitz's great treatise."

"We must renounce attempts at building an absolute revolutionary strategy out of the elements of our limited experience of the three years of civil war, during which units of a particular quality fought under particular conditions. Clausewitz warned very well against this. "What could be more natural," he wrote, "than the fact that war of the French Revolution had its characteristic style, and what theory could have been expected to accommodate it? The danger is that this kind of style, developed out of a single case, can easily outlive the situation that gave rise to it: for conditions change imperceptibly. That danger is the very thing a theory should prevent by lucid, rational criticism. In 1806 the Prussian generals were under the sway of this methodism", and so on. Alas! Prussian generals are not the only ones with an inclination towards methodism, that is, towards stereotypes and conventional patterns."

"[Clausewitz] quite understands that you must break the enemy's will, for which he suggests three processes: first to crush his army, and then to take his capital and, if that is not enough, to occupy his territory."

"Actions speak louder than words. In the days to come the Goddess of Victory will bestow her laurels only on those who prepared to act with daring."

"The moral and intellectual condition of a nation may certainly prove of decisive importance on its own account, but all due attention must also be paid to material considerations. When a nation has to reckon with a struggle against superior forces on several fronts, it must neglect nothing that may conduce to the betterment of its situation."

"We have severely underestimated the Russians, the extent of the country and the treachery of the climate. This is the revenge of reality."

"To imitate the ostrich in political matters has never been a satisfactory method of avoiding danger; yet this is what Hitler, as well as his more important political, economic and even military advisers, chose to do over and over again. The consequences of this deliberate blindness in the face of hard facts were devastating; and it was we who now had to bear them."

"It has been deduced from Hitler's great power over the masses that the Germans are an unusually suggestible race. But in all countries and at all times men have succumbed to the suggestive powers of unusual personalities, even if the wielders of those powers were not always good men in the Christian sense."

"Es gibt keine verzweifelten Lagen, es gibt nur verzweifelte Menschen."

"Man schlägt jemanden mit der Faust und nicht mit gespreizten Fingern."

"Der Motor des Panzers ist ebenso seine Waffe wie die Kanone."

"It's simply our duty to save these people, and we still have time to remove them! But it's useless to sacrifice men in this senseless way. It's high time! We must evacuate those soldiers at once!"

"Logistics is the ball and chain of armored warfare."

"When the situation is obscure, attack."

"Nicht Kleckern sondern Klotzen!"

"If the tanks succeed, then victory follows."

"Fahrkarte bis zur Endstation."

"New weapons require new tactics. Never put new wine into old bottles."

"The good news for Liddell Hart was that his work was hugely influential. The bad news was that it was hugely influential not in Britain but in Germany. With the notable exception of Major-General J. F. C. Fuller, senior British commanders like Field Marshal Earl Haig simply refused to accept that 'the aeroplane, the tank [and] the motor car [would] supersede the horse in future wars', dismissing motorized weapons as mere 'accessories to the man and horse'. Haig's brother concurred: the cavalry would 'never be scrapped to make room for the tanks'. By contrast, younger German officers immediately grasped the significance of Liddell Hart's work. Among his most avid fans was Heinz Guderian, commander of the 19th German Army Corps in the invasion of Poland. As Guderian recalled, it was from Liddell Hart and other British pioneers of 'a new type of warfare on the largest scale' that he learned the importance of 'the concentration of armour'."

"Hitler might have waged his war against the Soviet Union more intelligently. Again, he might have listened to the experts (Halder and Guderian among them), who advised him to concentrate German efforts on capturing Moscow rather than diverting Field Marshal Gerd von Rundstedt's Army Group southwards towards Kiev. In a similar vein, Hitler might not have squandered his 6th Army so profligately at Stalingrad; Alan Brooke's fear was that Paulus might instead conquer the Caucasus, opening the way to the Caspian Sea and Persian Gulf oilfields."

"It is the heritage of anguished centuries, and it distinguishes us from all other people—us, the youngest and last people of our culture. ..."

"To the new International that is now in the irreversible process of preparation we can contribute the ideas of worldwide organization and the world state; the English can suggest the idea of worldwide exploitation and trusts; the French can offer nothing. ..."

"The concepts "bourgeoisie" and "proletariat" reflect the typically English preference for business rather than manual work. (But of course not over mental work. Just as the English intellectual was by choice either a Tory or a Whig, he has had to choose between the two new economic parties. Being a "gentleman", he has naturally opted for big business.) The former is a blessing, the latter a calamity; the one is noble, the other base. But with their hatred the misfortunate ones say, "Business is the evil occupation, manual labor the good." This is the explanation for the mental attitude which gave rise to Marx's social criticism and which has made him so catastrophic for true socialism. He knew the nature of work only from the English viewpoint, as a means of getting rich, as a means lacking in all moral depth. Only success and money, the visible and tangible signs of God’s grace, were of ethical import. The Englishman has no inkling of the dignity of hard work. For him, work is a debasing thing, an ugly necessity. Pity the poor soul who has nothing but work, who owns nothing without more and more work, but who above all will never have wealth in the future! Had Marx understood the meaning of Prussian work, of activity for its own sake, of service in the name of the totality, for "all together" and not for oneself, of duty that ennobles regardless of the kind of work performed—had he been able to comprehend these things, his Manifesto would probably never have been written."

"Work was for him a commodity, not an obligation. That is the core of his political economics. His ethics were the ethics of big business. Not that business is unethical; but we can read between the lines his opinion that the laborer is a fool not to engage in it. And laborers have understood him. The battle for higher wages became a kind of investment speculation: the worker was now a merchant selling his product, work. The trick about Marx's famous "surplus value" thesis is that it was considered as spoils to be carried off by the successful merchant from the opponent's stores. It was not to be presented to him for nothing. Class egoism thus became a universal principle. The laborer not only wanted to do business, he wanted to corner the whole market. The true Marxist is hostile to the state, and for the very same reason as the Whig: it hinders him in the ruthless exercise of his private business interests. Marxism is the capitalism of the working class."

"Marx wished to deprive capital of the right to private profit, but the only thing he could think of as a substitute was the worker's right to private profit. That is unsocialistic, but it is typically English. Marx became an Englishman on one other score as well: in his mind the state does not exist. He thought statelessly, in terms of "society". Like parliamentary practice in England, his economic world functions as a two-party system with nothing above the parties. Within his scheme there can be only combat and no arbitration, only victory or defeat, only the dictatorship of one of the two parties. The Communist Manifesto calls for a dictatorship of the "good" proletarian party over the "evil" capitalist party. Marx saw no alternatives."

"The meaning of socialism is that life is dominated not by the contrast of rich and poor but by rank as determined by achievement and ability."

"Socialism means power, power, and more power. Thoughts and schemes are nothing without power. The path to power has already been mapped: the valuable elements of German labor in union with the best representatives of the Old Prussian state idea, both groups determined to build a strictly socialist state to democratize our nation in the Prussian manner; both forged into a unit by the same sense of duty, by the awareness of a great obligation, by the will to obey in order to rule, to die in order to win, by the strength to make immense sacrifices in order to accomplish what we were born for, what we are, what could not be without us."

"The philosophy of this book I owe to the philosophy of Goethe, which is practically unknown to-day, and also (but in a far less degree) to that of Nietzsche. The position of Goethe in West-European metaphysics is still not understood in the least; when philosophy is being discussed he is not even named. For unfortunately he did not set down his doctrines in a rigid system, and so the systematic philosophy has overlooked him. Nevertheless he was a philosopher. His place vis-à-vis Kant is the same as that of Plato—who similarly eludes the would-be-systematizer—vis-à-vis Aristotle. Plato and Goethe stand for the philosophy of Becoming, Aristotle and Kant the philosophy of Being. Here we have intuition opposed to analysis. Something that it is practically impossible to convey by the methods of reason is found in individual sayings and poems of Goethe, e.g., in the Orphische Urworte, and stanzas like "Wenn im Unendlichen" and "Sagt es Niemand," which must be regarded as the expression of a perfectly definite metaphysical doctrine. I would not have one single word changed in this: "The Godhead is effective in the living and not in the dead, in the becoming and the changing, not in the become and the set-fast; and therefore, similarly, the reason (Vernunft) is concerned only to strive towards the divine through the becoming and the living, and the understanding (Verstand) only to make use of the become and the set-fast" (to Eckermann). This sentence comprises my entire philosophy."

"The stone statue and the scientific system deny life. Mathematical number, the formal principle of an extension-world of which the phenomenal existence is only the derivative and servant of waking human consciousness, bears the hall-mark of causal necessity and so is linked with death as chronological number is with becoming, with life, with the necessity of destiny. This connexion of strict mathematical form with the end of organic being, with the phenomenon of its organic remainder the corpse, we shall see more and more clearly to be the origin of all great art. We have already noticed the development of early ornament on funerary equipments and receptacles. Numbers are symbols of the mortal. Stiff forms are the negation of life, formulas and laws spread rigidity over the face of nature, numbers make dead …"

"Something dies within the woman when she conceives—hence comes that eternal hatred of the sexes, child of world-fear. The man destroys, in a very deep sense, when he begets—by bodily act in the sensuous world, by "knowing" in the intellectual. Even in Luther the word "know" has the secondary genital sense."

"The interlaced borders of the "Late-Roman" mosaic pavements and sarcophagus-edges, and even geometrical plane-patterns are introduced, and finally, throughout the Persian-Anatolian world, mobility and bizarrerie culminate in the Arabesque. This is the genuine Magian motive—anti-plastic to the last degree, hostile to the pictorial and to the bodily alike. Itself bodiless, it disembodies the object over which its endless richness of web is drawn."

"What the myth of Götterdämmerung signified of old, the irreligious form of it, the theory of Entropy, signifies to-day—world's end as completion of an inwardly necessary evolution."

"And then, when being is sufficiently uprooted and waking-being sufficiently strained, there suddenly emerges into the bright light of history a phenomenon that has long been preparing itself underground and now steps forward to make an end of the drama—the sterility of civilized man. This is not something that can be grasped as a plain matter of causality (as modern science naturally enough has tried to grasp it); it is to be understood as an essentially metaphysical turn towards death. The last man of the world-city no longer wants to live—he may cling to life as an individual, but as a type, as an aggregate, no, for it is a characteristic of this collective existence that it eliminates the terror of death. That which strikes the true peasant with a deep and inexplicable fear, the notion that the family and the name may be extinguished, has now lost its meaning. The continuance of the blood-relation in the visible world is no longer a duty of the blood, and the destiny of being the last of the line is no longer felt as a doom. Children do not happen, not because children have become impossible, but principally because intelligence at the peak of intensity can no longer find any reason for their existence."

"Intelligence and sterility are allied in old families, old peoples, and old cultures, not merely because in each microcosm the overstrained and fettered animal-element is eating up the plant element, but also because the waking-consciousness assumes that being is normally regulated by causality. That which the man of intelligence, most significantly and characteristically, labels as "natural impulse" or "life-force", he not only knows, but also values, causally, giving it the place amongst his other needs that his judgment assigns to it. When the ordinary thought of a highly cultivated people begins to regard "having children" as a question of pros and cons, the great turning-point has come. For Nature knows nothing of pro and con. Everywhere, wherever life is actual, reigns an inward organic logic, an "it", a drive, that is utterly independent of waking-being, with its causal linkages, and indeed not even observed by it. The abundant proliferation of primitive peoples is a natural phenomenon, which is not even thought about, still less judged as to its utility or the reverse. When reasons have to be put forward at all in a question of life, life itself has become questionable. At that point begins prudent limitation of the number of births. In the classical world the practice was deplored by Polybius as the ruin of Greece, and yet even at his date it had long been established in the great cities; in subsequent Roman times it became appallingly general. At first explained by the economic misery of the times, very soon it ceased to explain itself at all. And at that point, too, in Buddhist India as in Babylon, in Rome as in our own cities, a man's choice of the woman who is to be, not mother of his children as amongst peasants and primitives, but his own "companion for life", becomes a problem of mentalities. The Ibsen marriage appears, the "higher spiritual affinity" in which both parties are "free"—free, that is, as intelligences, free from the plantlike urge of the blood to continue itself, and it becomes possible for a Shaw to say "that unless Woman repudiates her womanliness, her duty to her husband, to her children, to society, to the law, and to everyone but herself, she cannot emancipate herself." The primary woman, the peasant woman, is mother. The whole vocation towards which she has yearned from childhood is included in that one word. But now emerges the Ibsen woman, the comrade, the heroine of a whole megalopolitan literature from Northern drama to Parisian novel. Instead of children, she has soul-conflicts; marriage is a craft-art for the achievement of "mutual understanding". ..."

"If by "democracy" we mean the form which the Third Estate as such wishes to impart to public life as a whole, it must be concluded that democracy and plutocracy are the same thing under the two aspects of wish and actuality, theory and practice, knowing and doing. It is the tragic comedy of the world‑improvers' and freedom‑teachers' desperate fight against money that they are ipso facto assisting money to be effective. Respect for the big number—expressed in the principles of equality for all, natural rights, and universal suffrage—is just as much a class‑ideal of the unclassed as freedom of public opinion (and more particularly freedom of the press) is so. These are ideals, but in actuality the freedom of public opinion involves the preparation of public opinion, which costs money; and the freedom of the press brings with it the question of possession of the press, which again is a matter of money; and with the franchise comes electioneering, in which he who pays the piper calls the tune. The representatives of the ideas look at one side only, while the representatives of money operate with the other. The concepts of Liberalism and Socialism are set in effective motion only by money. … the Jacobins had destroyed the old obligations of the blood and so had emancipated money; now it stepped forward as lord of the land. There is no proletarian, not even a Communist movement, that has not operated in the interests of money, in the directions indicated by money, and for the time being permitted by money—and that without the idealists among its leaders having the slightest suspicion of the fact. The great movement which makes use of the catchwords of Marx has not delivered the entrepreneur into the power of the worker, but both into that of the Bourse."

"To-day we live so cowed under the bombardment of this intellectual artillery that hardly anyone can attain to the inward detachment that is required for a clear view of the monstrous drama. The will-to-power operating under a pure democratic disguise has finished off its masterpiece so well that the object's sense of freedom is actually flattered by the most thorough-going enslavement that has ever existed."

"The press to-day is an army with carefully organized arms and branches, with journalists as officers, and readers as soldiers. But here, as in every army, the soldier obeys blindly, and war-aims and operation-plans change without his knowledge. The reader neither knows, nor is allowed to know, the purposes for which he is used, nor even the role that he is to play. A more appalling caricature of freedom of thought cannot be imagined. Formerly a man did not dare to think freely. Now he dares, but cannot; his will to think is only a willingness to think to order, and this is what he feels as his liberty."

"And now to the decisive factor: our boundless urge to follow and serve, to worship anyone or anything, to believe blindly and with doglike loyalty, all advice to the contrary notwithstanding."

"Optimism is cowardice."

"The principle of inorganic equality was for them crucial. Men of the stamp of Jahn and Arndt had no notion that it was Equality that had first sounded the cry of "Vive la nation" in the September massacres of 1792."

"Romanticism is no sign of powerful instincts, but, on the contrary, of a weak, self-detesting intellect. They are all infantile, these Romantics; men who remain children too long (or for ever), without the strength to criticize themselves, but with perpetual inhibitions arising from the obscure awareness of their own personal weakness; who are impelled by the morbid idea of reforming society, which is to them too masculine, too healthy, too sober. ..."

"Alongside the vibrant radical literary culture of Berlin there was another literary world, appealing to the conservative nationalist part of the middle classes, rooted in nostalgia for the lost Bismarckian past and prophesying its return with the longed-for collapse of the Weimar Republic. Particularly popular was Oswald Spengler's The Fall of the West, which divided human history into natural cycles of spring, summer, autumn and winter, and located early twentieth-century Germany in the winter phase, characterized by 'tendencies of an irreligious and unmetaphysical urban cosmopolitanism', in which art had suffered a 'preponderance of foreign art-forms.' In politics, according to Spengler, winter was recognizable by the rule of the inorganic, cosmopolitan masses and the collapse of established state forms. Spengler won many adherents with his new claim that this heralded the beginning of an imminent transition to a new spring, that would be 'agriculture-intuitive' and ruled by an 'organic structure of political existence', leading to the 'mighty creations of an awakening, dream-laden soul'. Other writers gave the coming period of revival to a new name that was soon to be taken up with enthusiasm by the radical right: the Third Reich."

"Today this unquestioned faith in the machine has been severely shaken. The absolute validity of the machine has become a conditioned validity: even Spengler, who has urged the men of his generation to become engineers and men of fact, regards that career as a sort of honorable suicide and looks forward to the period when the monuments of the machine civilization will be tangled masses of rusting iron and empty concrete shells. While for those of us who are more hopeful both of man's destiny and that of the machine, the machine is no longer the paragon of progress and the final expression of our desires: it is merely a series of instruments, which we will use in so far as they are serviceable to life at large, and which we will curtail where they infringe upon it or exist purely to support the adventitious structure of capitalism."

"He has completely mastered ten or fifteen sciences. He has a penetrating judgment on the whole historical process, as far as history reaches. And he also has something which men of today almost never have, a sound eye for the phenomena of decline in the civilizations of the present day. There is a fundamental difference between Spengler and those who do not grasp the nature of the impulses of decline and who try all kinds of arrangements for extracting from the decayed ideas some appearance of upward motion. Were it not heart-rending it might be humorous to see how people with traditional ideas all riddled with decay meet today in conferences and believe that out of decay they can create progress by means of programs. Such a man as Oswald Spengler, who really knows something, does not yield to such a deception. He calculates like a precise mathematician the rapidity of our decline and comes out with the prediction (which is more than a vague prophecy) that by the year 2200 this Occidental culture will have fallen into complete barbarism."

"If the Church were to start transforming herself into a directly political subject, ... she would do less, not more, for the poor and for justice, because she would lose her independence and her moral authority, identifying herself with a single political path and with debatable partisan positions. The Church is the advocate of justice and of the poor, precisely because she does not identify with politicians nor with partisan interests. Only by remaining independent can she teach the great criteria and inalienable values, guide consciences and offer a life choice that goes beyond the political sphere. To form consciences, to be the advocate of justice and truth, to educate in individual and political virtues: that is the fundamental vocation of the Church in this area. And lay Catholics must be aware of their responsibilities in public life; they must be present in the formation of the necessary consensus and in opposition to injustice."

"Although the particular inclination of the homosexual person is not a sin, it is a more or less strong tendency ordered to an intrinsic moral evil, and thus the inclination itself must be seen as an objective disorder."

"It is deplorable that homosexual persons have been and are the object of violent malice in speech or in action. Such treatment deserves condemnation from the church's pastors wherever it occurs... The intrinsic dignity of each person must always be respected in work, in action and in law."

"If the divorced are remarried civilly, they find themselves in a situation that objectively contravenes God's law. Consequently, they cannot receive Holy Communion as long as this situation persists. This norm is not at all a punishment or a discrimination against the divorced and remarried, but rather expresses an objective situation that of itself renders impossible the reception of Holy Communion: '... If these people were admitted to the Eucharist, the faithful would be led into error and confusion regarding the Church's teaching about the indissolubility of marriage'."

"I think we must reflect more on what democracy in the exercise of authority would mean. Is truth determined by a majority vote, only for a new 'truth' to be 'discovered' by a new majority tomorrow?"

"We have such difficulty understanding this renunciation today because the relationship to marriage and children has clearly shifted. To have to die without children was once synonymous with a useless life: The echoes of my own life die away, and I am completely dead. If I have children, then I continue to live in them; it's a sort of immortality through posterity. ..."

"The renunciation of marriage and family is thus to be understood in terms of this vision: I renounce what, humanly speaking, is not only the most normal but also the most important thing. I forgo bringing forth further life on the tree of life, and I live in the faith that my land is really God - and so I make it easier for others, also, to believe that there is a kingdom of heaven. I bear witness to Jesus Christ, to the Gospel, not only with words, but also with this specific mode of existence, and I place my life in this form at his disposal."

"Celibacy is not a matter of compulsion. Someone is accepted as a priest only when he does it of his own accord."

"Islam has a total organization of life that is completely different from ours; it embraces simply everything. There is a very marked subordination of woman to man; there is a very tightly knit criminal law, indeed, a law regulating all areas of life, that is opposed to our modern ideas about society. One has to have a clear understanding that it is not simply a denomination that can be included in the free realm of a pluralistic society."

"Unlimited trust should only be placed in the real Word of the Revelation that we encounter in the faith transmitted by the Church."

"The ecclesial communities which have not preserved the valid Episcopate and the genuine and integral substance of the Eucharistic mystery, are not Churches in the proper sense; however, those who are baptized in these communities are, by Baptism, incorporated in Christ and thus are in a certain communion, albeit imperfect, with the Church."

"That the Jews are connected with God in a special way and that God does not allow that bond to fail is entirely obvious. We wait for the instant in which Israel will say yes to Christ, but we know that it has a special mission in history now … which is significant for the world."

"Our Christian conviction is that Christ is also the messiah of Israel. Certainly it is in the hands of God how and when the unification of Jews and Christians into the people of God will take place."

"Deeper understanding of the matter is bound to recognize that the Temple, as well as the synagogue, entered into Christian liturgy."

""Rock" [music]... is the expression of elemental passions, and at rock festivals it assumes a cultic character, a form of worship, in fact, in opposition to Christian worship. People are, so to speak, released from themselves by the experience of being part of a crowd and by the emotional shock of rhythm, noise, and special lighting effects. However, in the ecstasy of having all their defenses torn down, the participants sink, as it were, beneath the elemental force of the universe."

"When human affairs are so ordered that there is no recognition of God, there is a belittling of man. That is why, in the final analysis, worship and law cannot be completely separated from each other. God has a right to a response from man, to man himself, and where that right of God totally disappears, the order of law among men is dissolved, because there is no cornerstone to keep the whole structure together."

"After the Second Vatican Council, the impression arose that the pope really could do anything in liturgical matters, especially if he were acting on the mandate of an ecumenical council. Eventually, the idea of the givenness of the liturgy, the fact that one cannot do with it what one will, faded from the public consciousness of the West. In fact, the First Vatican Council had in no way defined the pope as an absolute monarch. On the contrary, it presented him as the guarantor of obedience to the revealed Word. The pope's authority is bound to the Tradition of faith, and that also applies to the liturgy. It is not "manufactured" by the authorities. Even the pope can only be a humble servant of its lawful development and abiding integrity and identity. ... The authority of the pope is not unlimited; it is at the service of Sacred Tradition... . The greatness of the liturgy depends - we shall have to repeat this frequently — on its unspontaneity."

"Wherever applause breaks out in the liturgy because of some human achievement, it is a sure sign that the essence of liturgy has totally disappeared and been replaced by a kind of religious entertainment. Such attraction fades quickly - it cannot compete in the market of leisure pursuits, incorporating as it increasingly does various forms of religious titillation."

"Unspontaneity is of their essence. In these rites I discover that something is approaching me here that I did not produce myself, that I am entering into something greater than myself, which ultimately derives from divine revelation. This is why the Christian East calls the liturgy the "Divine Liturgy", expressing thereby the liturgy's independence from human control."

"It is true that the Muslim world is not totally mistaken when it reproaches the West of Christian tradition of moral decadence and the manipulation of human life. … Islam has also had moments of great splendor and decadence in the course of its history."

"In the Church, priests also are sinners. But I am personally convinced that the constant presence in the press of the sins of Catholic priests, especially in the United States, is a planned campaign, as the percentage of these offenses among priests is not higher than in other categories, and perhaps it is even lower."

"In the United States, there is constant news on this topic, but less than 1 percent of priests are guilty of acts of this type. The constant presence of these news items does not correspond to the objectivity of the information nor to the statistical objectivity of the facts."

"According to the teaching of the Church, men and women with homosexual tendencies 'must be accepted with respect, compassion and sensitivity. Every sign of unjust discrimination in their regard should be avoided'. They are called, like other Christians, to live the virtue of chastity. The homosexual inclination is however 'objectively disordered' and homosexual practices are 'sins gravely contrary to chastity'.In those situations where homosexual unions have been legally recognized or have been given the legal status and rights belonging to marriage, clear and emphatic opposition is a duty. One must refrain from any kind of formal cooperation in the enactment or application of such gravely unjust laws and, as far as possible, from material cooperation on the level of their application. In this area, everyone can exercise the right to conscientious objection."

"I think the essential point is a weakness of faith."

"A Catholic would be guilty of formal cooperation in evil, and so unworthy to present himself for holy Communion, if he were to deliberately vote for a candidate precisely because of the candidate's permissive stand on abortion and/or euthanasia. When a Catholic does not share a candidate's stand in favor of abortion and/or euthanasia, but votes for that candidate for other reasons, it is considered remote material cooperation, which can be permitted in the presence of proportionate reasons."

"The obscuring of the difference or duality of the sexes has enormous consequences on a variety of levels. This theory of the human person, intended to promote prospects for equality of women through liberation from biological determinism, has in reality inspired ideologies which, for example, call into question the family, in its natural two-parent structure of mother and father, and make homosexuality and heterosexuality virtually equivalent, in a new model of polymorphous sexuality."

"Among the fundamental values linked to women's actual lives is what has been called a 'capacity for the other.' Although a certain type of feminist rhetoric makes demands 'for ourselves,' women preserve the deep intuition of the goodness in their lives of those actions which elicit life, and contribute to the growth and protection of the other. . . . But, in the final analysis, every human being, man or woman, is destined to be 'for the other.' . . . Therefore, the promotion of women within society must be understood and desired as a humanization accomplished through those values, rediscovered thanks to women. Every outlook which presents itself as a conflict between the sexes is only an illusion and a danger; it would end in segregation and competition between men and women, and would promote a solipsism nourished by a false conception of freedom."

"Men and women were created to be jointly the guarantee of the future of the humanity — not only a physical guarantee, but also a moral one."

"Above all, we must have great respect for these people who also suffer and who want to find their own way of correct living. On the other hand, to create a legal form of a kind of homosexual marriage, in reality, does not help these people."

"Because God loves us, because He wants us to grow into truth, He must necessarily make demands on us and must also correct us"

"I would not like to use big words to apply generic labels. It certainly contains elements that can favor peace, it also has other elements: we must always seek the best elements."

"In the hour of its greatest success, Europe seems to have become empty inside, paralyzed by a life-threatening crisis to its health and dependent on transplants."

"How much filth there is in the Church, even among those who, in the priesthood, should belong entirely to Him. How much pride, how much self-sufficiency."

"We can be sure our beloved pope is standing today at the window of the father's house, that he sees us and blesses us. Yes, bless us, Holy Father. We entrust your dear soul to the Mother of God, your Mother, who guided you each day and who will now guide you to the glory of her son, our Lord Jesus Christ. Amen.Today we bury his remains in the earth as a seed of immortality. Our hearts are full of sadness, yet at the same time (full) of joyful hope and profound gratitude."

"The fact that the church is convinced of not having the right to confer priestly ordination on women is now considered by some as irreconcilable with the European Constitution."

"Having a clear faith, based on the creed of the church, is often labeled today as a fundamentalism. … Whereas relativism, which is letting oneself be tossed and "swept along by every wind of teaching," looks like the only attitude acceptable to today's standards.We are moving toward a dictatorship of relativism which does not recognize anything as definitive and has as its highest value one's own ego and one's own desires... The church needs to withstand the tides of trends and the latest novelties. ... We must become mature in this adult faith, we must guide the flock of Christ to this faith."

"There really is an ideological, secular aggressiveness that gives cause to worry. Recently in Sweden a Protestant parson was put into jail for one month because - referring to biblical texts - he preached about homosexuality. Laicism is not any longer that element of neutrality that opens fields of freedom for everybody. It’s now turning into an ideology, which – with the help of politics – forces itself into the public and leaves no space for the Christian and Catholic conception – thereby turning it into a merely private and essentially mutilated concern. In this sense a fight has really begun in which we have to defend the religious freedom against the pretension of an ideology, that acts as if it were the only voice of reason – whereas it is only the expression of “a certain” rationalism.... A society that is not at all concerned with God destroys itself. We saw that in the totalitarian experiments of the last century."

"Dear brothers and sisters after the great Pope, John Paul II, the cardinals have elected me, a simple and humble worker in the Lord's vineyard. The fact that the Lord can work and act even with insufficient means consoles me, and above all I entrust myself to your prayers. In the joy of the resurrected Lord, we go on with his help. He is going to help us and Mary will be on our side. Thank you."

"As the trend in the ballots slowly made me realize that — in a manner of speaking the guillotine would fall on me — I started to feel quite dizzy. I thought that I had done my life's work and could now hope to live out my days in peace. I told the Lord with deep conviction, 'Don't do this to me. You have younger and better (candidates) who could take up this great task with a totally different energy and with different strength.' Evidently, this time he didn't listen to me."

"The ways of the Lord are not comfortable, but we were not created for comfort, but for greatness, for good."

"Pray for me, that I may not flee for fear of the wolves."

"Relations between States and within States are correct to the extent that they respect the truth. When, instead, truth is violated, peace is threatened, law is endangered, then, as a logical consequence, forms of injustice are unleashed."

"Truth draws strength from itself and not from the number of votes in its favour."

"Although the Holy Roman Empire had been in decline since the late Middle Ages, and it had faded also as a valid, undisputed interpretation of history, it was not until the French Revolution that the spiritual framework which it provided—and without which Europe could not have been formed—would shatter in a formal sense. The process had a major impact on both politics and ideals. In terms of ideals, there was a rejection of the sacred foundation both of history and of the state. History was no longer measured on the basis of an idea of God that had preceded and molded it. The state came to be understood in purely secular terms, as grounded in rationalism and the will of the citizens."

"Islam has been reborn, in part because of the new material wealth acquired by the Islamic countries, but mainly because of people's conviction that Islam can provide a valid spiritual foundation to their lives. Such a foundation seems to have eluded old Europe, which, despite its enduring political and economic power, seems to be on the road to decline and fall."

"At the hour of its greatest success, Europe seems hollow, as if it were internally paralyzed by a failure of its circulatory system that is endangering its life, subjecting it to transplants that erase its identity. At the same time as its sustaining spiritual forces have collapsed, a growing decline in its ethnicity is also taking place. Europe is infected by a strange lack of desire for the future. Children, our future, are perceived as a threat to the present, as if they were taking something away from our lives. Children are seen as a liability rather than as a source of hope. There is a clear comparison between today's situation and the decline of the Roman Empire."

"In our contemporary society, thank goodness, anyone who dishonors the faith of Israel, its image of God, or its great figures must pay a fine. The same holds true for anyone who dishonors the Koran and the convictions of Islam. But when it comes to Jesus Christ and that which is sacred to Christians, instead, freedom of speech becomes the supreme good... This case illustrates a peculiar Western self-hatred that is nothing short of pathological. It is commendable that the West is trying to be more open, to be more understanding of the values of outsiders, but it has lost all capacity for self-love. All that it sees in its own history is the despicable and the destructive; it is no longer able to perceive what is great and pure. What Europe needs is a new self-acceptance, a self-acceptance that is critical and humble, if it truly wishes to survive."

"Multiculturalism, which is so constantly and passionately promoted, can sometimes amount to an abandonment and denial, a flight from one's own heritage."

"Unless we embrace our own heritage of the sacred, we will not only deny the identity of Europe, we will also fail in providing a service to others to which they are entitled. To other cultures of the world, there is something deeply alien about the absolute secularism that is developing in the West. They are convinced that a world without God has no future. Multiculturalism itself thus demands that we return once again to ourselves."

"Europe, unlike America, is on a collision course with its own history. Often it voices an almost visceral denial of any possible public dimension for Christian values."

"Being faithful to traditional values and to the knowledge that upholds them is labeled intolerance, and relativism becomes the required norm. I think it is vital that we oppose this imposition of a new pseudo-enlightenment, which threatens freedom of thought as well as freedom of religion."

"The mysterious name of God, revealed from the burning bush, a name which separates this God from all other divinities with their many names and simply asserts being, "I am", already presents a challenge to the notion of myth, to which Socrates' attempt to vanquish and transcend myth stands in close analogy. Within the Old Testament, the process which started at the burning bush came to new maturity at the time of the Exile, when the God of Israel, an Israel now deprived of its land and worship, was proclaimed as the God of heaven and earth and described in a simple formula which echoes the words uttered at the burning bush: "I am". This new understanding of God is accompanied by a kind of enlightenment, which finds stark expression in the mockery of gods who are merely the work of human hands (cf. Ps 115). Thus, despite the bitter conflict with those Hellenistic rulers who sought to accommodate it forcibly to the customs and idolatrous cult of the Greeks, biblical faith, in the Hellenistic period, encountered the best of Greek thought at a deep level, resulting in a mutual enrichment evident especially in the later wisdom literature. Today we know that the Greek translation of the Old Testament produced at Alexandria - the Septuagint - is more than a simple (and in that sense really less than satisfactory) translation of the Hebrew text: it is an independent textual witness and a distinct and important step in the history of revelation, one which brought about this encounter in a way that was decisive for the birth and spread of Christianity. A profound encounter of faith and reason is taking place here, an encounter between genuine enlightenment and religion. From the very heart of Christian faith and, at the same time, the heart of Greek thought now joined to faith, Manuel II was able to say: Not to act "with logos" is contrary to God's nature."

"Is the conviction that acting unreasonably contradicts God's nature merely a Greek idea, or is it always and intrinsically true? I believe that here we can see the profound harmony between what is Greek in the best sense of the word and the biblical understanding of faith in God. Modifying the first verse of the Book of Genesis, the first verse of the whole Bible, John began the prologue of his Gospel with the words: "In the beginning was the λόγος". This is the very word used by the emperor: God acts, σὺν λόγω, with logos. Logos means both reason and word - a reason which is creative and capable of self-communication, precisely as reason. John thus spoke the final word on the biblical concept of God, and in this word all the often toilsome and tortuous threads of biblical faith find their culmination and synthesis. In the beginning was the logos, and the logos is God, says the Evangelist. The encounter between the Biblical message and Greek thought did not happen by chance."

"How many questions arise in this place! Constantly the question comes up: Where was God in those days? Why was he silent? How could he permit this endless slaughter, this triumph of evil? ... We must continue to cry out humbly yet insistently to God: Rouse yourself! Do not forget mankind, your creature!"

"In a society, in a culture, which all too often make relativism its creed - relativism has become a sort of dogma - in such a society the light of truth is missing; indeed, it is considered dangerous and "authoritarian" to speak of truth, and the end result is doubt about the goodness of life - is it good to be a person? is it good to be alive? - and in the validity of the relationships and commitments in which it consists.Today, more than in the past, the education and formation of the person are influenced by the messages and general climate spread by the great means of communication and which are inspired by a mindset and culture marked by relativism, consumerism and a false and destructive exaltation, or rather, profanation, of the body and of sexuality."

"Currently, I see in Germany, but also in the United States, a somewhat fierce debate raging between so-called "creationism" and evolutionism, presented as though they were mutually exclusive alternatives: those who believe in the Creator would not be able to conceive of evolution, and those who instead support evolution would have to exclude God. This antithesis is absurd because, on the one hand, there are so many scientific proofs in favour of evolution which appears to be a reality we can see and which enriches our knowledge of life and being as such. But on the other, the doctrine of evolution does not answer every query, especially the great philosophical question: where does everything come from? And how did everything start which ultimately led to man?"

"Christianity is not a highly complicated collection of so many dogmas that it is impossible for anyone to know them all; it is not something exclusively for academicians who can study these things, but it is something simple: God exists and God is close in Jesus Christ."

"The capacity to accept suffering for the sake of goodness, truth and justice is an essential criterion of humanity, because if my own well-being and safety are ultimately more important than truth and justice, then the power of the stronger prevails, then violence and untruth reign supreme. Truth and justice must stand above my comfort and physical well-being, or else my life itself becomes a lie. In the end, even the “yes” to love is a source of suffering, because love always requires expropriations of my “I”, in which I allow myself to be pruned and wounded. Love simply cannot exist without this painful renunciation of myself, for otherwise it becomes pure selfishness and thereby ceases to be love."

"To suffer with the other and for others; to suffer for the sake of truth and justice; to suffer out of love and in order to become a person who truly loves — these are fundamental elements of humanity, and to abandon them would destroy man himself."

"The ambiguity of progress becomes evident. Without doubt, it offers new possibilities for good, but it also opens up appalling possibilities for evil — possibilities that formerly did not exist. We have all witnessed the way in which progress, in the wrong hands, can become and has indeed become a terrifying progress in evil. If technical progress is not matched by corresponding progress in man's ethical formation, in man's inner growth (cf. Eph 3:16; 2 Cor 4:16), then it is not progress at all, but a threat for man and for the world."

"[The atheist believes] a world marked by so much injustice, innocent suffering, and cynicism of power cannot be the work of a good God."

"If technical progress is not matched by corresponding progress in man's ethical formation, in man's inner growth, then it is not progress at all, but a threat for man and for the world."

"What earlier generations held as sacred, remains sacred and great for us too, and it cannot be all of a sudden entirely forbidden or even considered harmful."

"Many people today lack hope. They are perplexed by the questions that present themselves ever more urgently in a confusing world, and they are often uncertain which way to turn for answers. They see poverty and injustice and they long to find solutions. They are challenged by the arguments of those who deny the existence of God and they wonder how to respond... Where can we look for answers? The Spirit points us towards the way that leads to life, to love and to truth. The Spirit points us towards Jesus Christ. In him we find the answers we are seeking."

"Through the Spirit's action may the young people gathered here have the courage to become saints! This is what the world needs more than anything else."

"A harmonious relationship between religion and public life is all the more important at a time when some people have come to consider religion a cause of division rather than a force for unity. In a world threatened by sinister and indiscriminate forms of violence, the unified voice of religious people urges nations and communities to resolve conflicts through peaceful means and with full regard for human dignity."

"The religious sense planted within the human heart leads us to meet the needs of others and to search for concrete ways to contribute to the common good. Religion has a special role in this regard, for it teaches people that authentic service requires sacrifice and self-discipline, which in turn must be cultivated through self-denial, temperance and a moderate use of the world's goods."

"By reminding us of human finitude and weakness, religion also enjoins us not to place our ultimate hope in this passing world."

"The true source of freedom is found in the person of Jesus of Nazareth. Christians believe it is he who fully discloses the human potential for virtue and goodness, and it is he who liberates us from sin and darkness."

"You might think that in today's world people are unlikely to start worshipping other gods. But sometimes people do worship 'other gods' without realizing it. False 'gods' are nearly always associated with the worship of three things: material possessions, possessive love, or power."

"There is something sinister that stems from the fact that freedom and tolerance are so often separated from truth. This is fuelled by the notion, widely held today, that there are no absolute truths to guide our lives. Relativism, by indiscriminately giving value to practically everything, has made 'experience' all-important."

"Life is not governed by chance; it is not random. Your very existence has been willed by God, blessed and given a purpose! Life is not just a succession of events or experiences. It is a search for the true, the good and the beautiful. It is to this end that we make our choices; it is for this that we exercise our freedom; it is in this - in truth, in goodness, and in beauty - that we find happiness and joy."

"Do not be fooled by those who see you as just another consumer in a market of undifferentiated possibilities, where choice itself becomes the good, novelty usurps beauty, and subjective experience displaces truth."

"Christ offers more! Indeed he offers everything! Only he who is the Truth can be the Way and hence also the Life."

"Material possessions in themselves are good. We would not survive for long without money, clothing, shelter and food. Yet if we refuse to share what we have with the hungry and the poor, we make of our possessions a false god. How many voices in our materialist society tell us that happiness is to be found by acquiring as many possessions and luxuries as we can! But this is to make possessions into a false god. Instead of bringing life, they bring death."

"Authentic love is obviously something good. When we love we become most fully human. But people often consider themselves loving when actually they are possessive or manipulative. People sometimes treat others as objects to satisfy their own needs. How easy it is to be deceived by the many voices in our society that advocate a permissive approach to sexuality, without regard for modesty, self-respect or the moral values that bring quality into human relationships! This is worship of a false god; instead of bringing life, it brings death."

"All through the Gospels, it was those who had taken wrong turns who were particularly loved by Jesus because once they recognized their mistake, they were all the more open to his healing message. It was those who were willing to rebuild their lives who were most ready to listen to Jesus and become his disciples. You can follow in their footsteps; you too can grow particularly close to Jesus because you have chosen to return to him."

"We can be tempted to make the life of faith a matter of mere sentiment, thus blunting its power to inspire a consistent vision of the world and a rigorous dialogue with the many other visions competing for the minds and hearts of our contemporaries."

"Walk in Christ's light daily through fidelity to personal and liturgical prayer, nourished by meditation on the inspired word of God.. Make the daily celebration of the Eucharist the center of your life."

"Celibacy for the sake of the Kingdom means embracing a life completely devoted to love, a love that enables you to commit yourselves fully to God's service and to be totally present to your brothers and sisters, especially those in need."

"Society today is being fragmented by a way of thinking that is inherently short-sighted because it disregards the full horizon of truth - the truth about God and about us. By its nature, relativism fails to see the whole picture. It ignores the very principles that enable us to live and flourish in unity, order and harmony."

"The Holy Spirit! This is the Spirit's role: to bring Christ's work to fulfillment. Enriched with the Spirit's gifts, you will have the power to move beyond the piecemeal, the hollow utopia, the fleeting, to offer the consistency and certainty of Christian witness!"

"Love has a particular trait: it has a task or purpose to fulfill - to abide. By its nature, love is enduring. The Holy Spirit offers our world love that dispels uncertainty; love that overcomes the fear of betrayal; love that carries eternity within; the true love that draws us into a unity that abides!"

"The Holy Spirit is God eternally giving himself; like a never-ending spring he pours forth nothing less than himself. In view of this ceaseless gift, we come to see the limitations of all that perishes, the folly of the consumerist mindset. We begin to understand why the quest for novelty leaves us unsatisfied and wanting. Are we not looking for an eternal gift? For the spring that will never run dry?"

"Dear young people, we have seen that it is the Holy Spirit who brings about the wonderful communion of believers in Jesus Christ. True to his nature as giver and gift alike, he is even now working through you. Let unifying love be your measure; abiding love your challenge; self-giving love your mission!"

"You are called to exercise the Spirit's gifts amidst the ups and downs of your daily life. Let your faith mature through your studies, work, sports, music and art. Let it be sustained by prayer and nurtured by the sacraments."

"To be truly alive is to be transformed from within, open to the energy of God's love. In accepting the power of the Holy Spirit you can also transform your families, communities and nations. Set free the gifts! Let wisdom, courage, awe and reverence be the marks of greatness!"

"As the source of our new life in Christ, the Holy Spirit is also, in a very real way, the soul of the Church, the love that binds us to the Lord and to one another, and the light that opens our eyes to see all around us the wonders of God's grace."

"We have to let God's love break through the hard crust of our indifference, our spiritual weariness, our blind conformity to the spirit of this age. Only then can we let it ignite our imagination and shape our deepest desires. That is why prayer is so important: daily prayer, private prayer in the quiet of our hearts and before the Blessed Sacrament, and liturgical prayer in the heart of the Church."

"Dear young people: What will you leave to the next generation? Are you building your lives on firm foundations? Are you living in a way that opens a space for the Spirit in the midst of a world that wants to forget God, or even rejects him in the name of a falsely-conceived freedom? How are you using the gifts you have been given, the 'power' that the Holy Spirit is even now prepared to release within you?"

"A new generation of Christians is being called to help build a world in which God's gift of life is welcomed, respected and cherished-not rejected, feared as a threat and destroyed. A new age in which love is not greedy or self-seeking, but pure, faithful and genuinely free, open to others, respectful of their dignity, seeking their good, radiating joy and beauty - a new age in which hope liberates us from the shallowness, apathy and self-absorption that deaden our souls and poison our relationships."

"Dear young friends, the Lord is asking you to be prophets of this new age, messengers of his love, drawing people to the Father and building a future of hope for all humanity."

"The world needs this renewal! In so many of our societies, side by side with material prosperity, a spiritual desert is spreading interior emptiness, unnamed fears, a quiet sense of despair. How many of our contemporaries have built broken and empty cisterns in a desperate search for meaning - the ultimate meaning that only love can give?....The Church also needs this renewal! She needs your faith, your idealism and your generosity, so that she can always be young in the Spirit!"

"Do not be afraid to say 'yes' to Jesus, to find your joy in doing his will, giving yourself completely to the pursuit of holiness, and using all your talents in the service of others!"

""There is more joy in giving than in receiving." Never doubt the truth of our Lord's promise that whatever we give him of our creativity, our resources, our persons, will come back to us in abundance."

"For [the Virgin] Mary there were many struggles ahead as she lived out the consequences of the 'yes' she had given to the Lord. Simeon prophesied that a sword would pierce her heart. When Jesus was twelve she experienced every parent's worst nightmare when for three days the child was missing. And after his public ministry she suffered the agony of witnessing his crucifixion and death. Throughout her trials she remained faithful to her promise, sustained by the Spirit of fortitude. And she was generously rewarded."

"We too must remain faithful to the 'yes' we have given to the Lord's offer of friendship. We know that he will never abandon us. We know that he will always sustain us through the gifts of the Spirit. Mary accepted the Lord's' proposal' in our name. So let us turn to her and ask her to guide us as we struggle to remain faithful to the life-giving relationship God has established with each one of us."

"The time has come for me to say good-bye-or better, 'arrivederci!'. World Youth Day 2011 will take place in Madrid, Spain. Until then, let us continue to pray for one another, and let us joyfully bear witness to Christ before the world."

"While they are growing up, the young need adults who can suggest principles and values to them. They feel in need of people who can teach by their example, more than by their words, to expend themselves for high ideals."

"In times like these, given the cultural and social context in which we are living, there may be a greater risk of reducing Christian hope to an ideology, to a group slogan or to outward appearances. Nothing is more contrary to Jesus' message! He does not want his disciples to "recite" a part, even that of hope. He wants them "to be" hope and they can only be hope if they remain united to him! He wishes each one of you, dear young friends, to be a small source of hope for your neighbour and, all together, to become an oasis of hope for the society in which you are integrated."

"Certainly, the contradiction of tensions and divisions between the followers of different religious traditions, sadly, cannot be denied. However, is it not also the case that often it is the ideological manipulation of religion, sometimes for political ends, that is the real catalyst for tension and division, and at times even violence in society?"

"One must not fear truth, because it is a friend of man and of his freedom"

"Too often, though, the beauty that is thrust upon us is illusory and deceitful, superficial and blinding, leaving the onlooker dazed; instead of bringing him out of himself and opening him up to horizons of true freedom as it draws him aloft, it imprisons him within himself and further enslaves him, depriving him of hope and joy. It is a seductive but hypocritical beauty that rekindles desire, the will to power, to possess, and to dominate others, it is a beauty which soon turns into its opposite, taking on the guise of indecency, transgression or gratuitous provocation. Authentic beauty, however, unlocks the yearning of the human heart, the profound desire to know, to love, to go towards the Other, to reach for the Beyond."

"Love — caritas — is an extraordinary force which leads people to opt for courageous and generous engagement in the field of justice and peace. It is a force that has its origin in God, Eternal Love and Absolute Truth. Each person finds his good by adherence to God's plan for him, in order to realize it fully: in this plan, he finds his truth, and through adherence to this truth he becomes free (cf. Jn 8:32). To defend the truth, to articulate it with humility and conviction, and to bear witness to it in life are therefore exacting and indispensable forms of charity. Charity, in fact, “rejoices in the truth” (1 Cor 13:6)."

"Only in truth does charity shine forth, only in truth can charity be authentically lived. Truth is the light that gives meaning and value to charity. That light is both the light of reason and the light of faith, through which the intellect attains to the natural and supernatural truth of charity: it grasps its meaning as gift, acceptance, and communion. Without truth, charity degenerates into sentimentality. Love becomes an empty shell, to be filled in an arbitrary way. In a culture without truth, this is the fatal risk facing love. It falls prey to contingent subjective emotions and opinions, the word “love” is abused and distorted, to the point where it comes to mean the opposite. Truth frees charity from the constraints of an emotionalism that deprives it of relational and social content, and of a fideism that deprives it of human and universal breathing-space."

"The Church does not have technical solutions to offer and does not claim “to interfere in any way in the politics of States.” She does, however, have a mission of truth to accomplish, in every time and circumstance, for a society that is attuned to man, to his dignity, to his vocation. Without truth, it is easy to fall into an empiricist and sceptical view of life, incapable of rising to the level of praxis because of a lack of interest in grasping the values — sometimes even the meanings — with which to judge and direct it. Fidelity to man requires fidelity to the truth, which alone is the guarantee of freedom (cf. Jn 8:32) and of the possibility of integral human development. For this reason the Church searches for truth, proclaims it tirelessly and recognizes it wherever it is manifested. This mission of truth is something that the Church can never renounce. Her social doctrine is a particular dimension of this proclamation: it is a service to the truth which sets us free. Open to the truth, from whichever branch of knowledge it comes, the Church's social doctrine receives it, assembles into a unity the fragments in which it is often found, and mediates it within the constantly changing life-patterns of the society of peoples and nations"

"Nature expresses a design of love and truth."

"Reason always stands in need of being purified by faith: this also holds true for political reason, which must not consider itself omnipotent. For its part, religion always needs to be purified by reason in order to show its authentically human face. Any breach in this dialogue comes only at an enormous price to human development."

"[R]eason and faith can come to each other's assistance. Only together will they save man. Entranced by an exclusive reliance on technology, reason without faith is doomed to flounder in an illusion of its own omnipotence. Faith without reason risks being cut off from everyday life"

"Rights presuppose duties, if they are not to become mere licence"

"Uncertainty over working conditions caused by mobility and deregulation, when it becomes endemic, tends to create new forms of psychological instability, giving rise to difficulty in forging coherent life-plans, including that of marriage."

"The primary capital to be safeguarded and valued is man, the human person in his or her integrity"

"In and of itself, the market is not, and must not become, the place where the strong subdue the weak."

"The market does not exist in the pure state. It is shaped by the cultural configurations which define it and give it direction."

"Every economic decision has a moral consequence."

"Projects for integral human development cannot ignore coming generations, but need to be marked by solidarity and inter-generational justice"

"One of the greatest challenges facing the economy is to achieve the most efficient use — not abuse — of natural resources"

"It is the duty of the Church to proclaim always and everywhere the Gospel of Jesus Christ."

"Making my own the concerns of my venerable Predecessors, I consider it opportune to offer appropriate responses so that the entire Church, allowing herself to be regenerated by the power of the Holy Spirit, may present herself to the contemporary world with a missionary impulse in order to promote the new evangelization."

"It is impossible to interpret Jesus as a violent person. Violence is contrary to the Kingdom of God, it is a tool of the Antichrist. Violence never serves humanity, but dehumanizes."

"Is disobedience a path of renewal for the Church? ... Surely Christ Himself corrected human traditions which threatened to stifle the word and the will of God? Indeed He did, so as to rekindle obedience to the true will of God, to His ever enduring word. His concern was for true obedience, as opposed to human caprice."

"After having repeatedly examined my conscience before God, I have come to the certainty that my strengths due to an advanced age are no longer suited to an adequate exercise of the Petrine ministry. In order to govern the bark of St. Peter and proclaim the Gospel, both strength of mind and body are necessary — strengths which in the last few months, have deteriorated in me to the extent that I have had to recognize my incapacity to adequately fulfill the ministry entrusted to me."

"Charity without faith is meaningless, and faith without charity remains a dead letter."

"Show me just what Muhammad brought that was new, and there you will find things only evil and inhuman, such as his command to spread by the sword the faith he preached. God is not pleased by blood - and not acting reasonably is contrary to God's nature. Faith is born of the soul, not the body. Whoever would lead someone to faith needs the ability to speak well and to reason properly, without violence and threats... To convince a reasonable soul, one does not need a strong arm, or weapons of any kind, or any other means of threatening a person with death."

"You represent a large nation of believers that knows what the Bible is, and it is your duty to pass on the message that the Jewish people deserve a renaissance, and a little respect - to live in this land."

"Pope Benedict XVI is working softly, slowly, often silently, unobtrusively, behind the scenes, mostly unseen. But he is working hard. I like the great job of reconciliation that he is doing inside the Roman Catholic Church: reconciliation between traditionalists and liberals, conservative and reform-oriented faithful, liturgical Latinists and Mass polyglots, old-time lovers and progressives, high-flying souls and pedestrian believers, thinkers and doers--Christians and Catholics. It is a hidden work of diplomacy, interactions, influences, concessions, agreements, acknowledgments. A "hard job" well done until now."

"The pope understands this eternal truth: Societies cannot endure for long without a belief in God and a submission to His will. We are ignoring him at our peril."

"He has the intelligence of 12 professors and is as pious as a child on the day of his first communion."

"I’m gonna miss the old sith lord. He was the best pope atheists could hope for. He started out as a Hitler youth actually wearing a Nazi uniform. As a Cardinal, he famously conspired to conceal sex crimes against children for the sake of the church. As pope, he addressed an audience in an AIDS ravaged area of Africa, and told them that use of condoms actually increased risk of STDs. His objection to birth-control took precedence over human life. That is how evil he is."

"Pope Benedict XVI said homosexuals end up destroying themselves so the Church has a duty to speak out on moral issues that affect the very spiritual and physical lives of man. "In seeking to emancipate himself from his body [man] ends up by destroying himself," the pope told cardinals, archbishops, bishops and members of the Roman Curia last week in a traditional meeting overlooked by most of the world's press. [...] The pope also lamented low birth rates in Europe, saying couples no longer seem to want children. This fact, he said, has "penetrated my soul." "Men and women today are unsure about the future," he explained. "This fact, alongside the desire to have all of life to themselves, is perhaps the most profound reason for which the risk of having children appears to many as almost unbearable. ... If we do not relearn the basic foundations of life – if we do not rediscover the certainty of faith – it will also be ever more difficult for us to give others the gift of life and the challenges of an unknown future." The pope also referred to the controversy over same-sex marriage. "At this point, I cannot fail to mention my concern over 'de facto' couples," he said. "When new legislation is created that relativizes marriage, the rejection of the definitive bond gains, so to speak, juridical endorsement. Relativizing the difference between the sexes ... tacitly confirms those bleak theories which seek to remove all relevance from a human being's masculinity or femininity, as if this were a purely biological matter.""

"None of you knows what creativity means. To paint a picture, to write a poem? No! To recast one’s whole age, to impose upon it the stamp of one’s will, to fill it with beauty, to overwhelm it, to overpower it with one’s spirit."

"Weil, so schließt er messerscharf Nicht sein kann, was nicht sein darf."

"Allen Knechtschaffenen An alle Himmel schreib ichs an, die diesen Ball umspannen: Nicht der Tyrann ist ein schimpflicher Mann, aber der Knecht des Tyrannen."

"Political realism believes that politics, like society in general, is governed by objective laws that have their roots in human nature. In order to improve society it is first necessary to understand the laws by which society lives. The operation of these laws being impervious to our preferences, men will challenge them only at the risk of failure. Realism, believing as it does in the objectivity of the laws of politics, must also believe in the possibility of developing a rational theory that reflects, however imperfectly and one-sidedly, these objective laws. It believes also, then, in the possibility of distinguishing in politics between truth and opinion — between what is true objectively and rationally, supported by evidence and illuminated by reason, and what is only a subjective judgment, divorced from the facts as they are and informed by prejudice and wishful thinking."

"Political realism is aware of the moral significance of political action. It is also aware of the ineluctable tension between the moral command and the requirements of successful political action. And it is unwilling to gloss over and obliterate that tension and thus to obfuscate both the moral and the political issue by making it appear as though the stark facts of politics were morally more satisfying than they actually are, and the moral law less exacting than it actually is."

"Realism maintains that universal moral principles cannot be applied to the actions of states in their abstract universal formulation, but that they must be filtered through the concrete circumstances of time and place. The individual may say for himself: "Fiat justitia, pereat mundus (Let justice be done, even if the world perish)," but the state has no right to say so in the name of those who are in its care. Both individual and state must judge political action by universal moral principles, such as that of liberty. Yet while the individual has a moral right to sacrifice himself in defense of such a moral principle, the state has no right to let its moral disapprobation of the infringement of liberty get in the way of successful political action, itself inspired by the moral principle of national survival."

"Political realism refuses to identify the moral aspirations of a particular nation with the moral laws that govern the universe. As it distinguishes between truth and opinion, so it distinguishes between truth and idolatry. All nations are tempted — and few have been able to resist the power for long — to clothe their own aspirations and action in the moral purposes of the universe. To know that nations are subject to the moral law is one thing, while to pretend to know with certainty what is good and evil in the relations among nations is quite another. There is a world of difference between the belief that all nations stand under the judgment of God, inscrutable to the human mind, and the blasphemous conviction that God is always on one's side and that what one wills oneself cannot fail to be willed by God also."

"However much the theory of political realism may have been misunderstood and misinterpreted, there is no gainsaying its distinctive intellectual and moral attitude to matters political. Intellectually, the political realist maintains the autonomy of the political sphere, as the economist, the lawyer, the moralist maintain theirs. He thinks in terms of interest defined as power, as the economist thinks in terms of interest defined as wealth; the lawyer, of the conformity of action with legal rules; the moralist, of the conformity of action with moral principles. The economist asks: "How does this policy affect the wealth of society, or a segment of it?" The lawyer asks: "Is this policy in accord with the rules of law?" The moralist asks: "Is this policy in accord with moral principles?" And the political realist asks: "How does this policy affect the power of the nation?" (Or of the federal government, of Congress, of the party, of agriculture, as the case may be.) The political realist is not unaware of the existence and relevance of standards of thought other than political ones. As political realist, he cannot but subordinate these other standards to those of politics."

"We must distinguish between military and political power. Political power is a psychological relation between those who exercise it and those over whom it is exercised. It gives the former control over certain actions of the latter through the influence which the former exert over the latter's minds. That influence may be exerted through orders, threats, persuasion, or a combination of any of these."

"The struggle for power is universal in time and space and is an undeniable fact of experience. It cannot be denied that throughout historic time, regardless of social, economic and political conditions, states have met each other in contests for power. Even though anthropologists have shown that certain primitive peoples seem to be free from the desire for power, nobody has yet shown how their state of mind can be re-created on a worldwide scale so as to eliminate the struggle for power from the international scene. … International politics, like all politics, is a struggle for power. Whatever the ultimate aims of international politics, power is always the immediate aim."

"When we speak of power, we mean man's control over the minds and actions of other men. By political power we refer to the mutual relations of control among the holders of public authority and between the latter and the people at large."

"Throughout the nation's history, the national destiny of the United States has been understood in antimilitaristic, libertarian terms."

"Influence can persuade, but power can compel."

"Chess, like love, like music, has the power to make men happy."

"Chess is a form of intellectual productiveness, therein lies, its peculiar charm. Intellectual productiveness is one of the greatest joys -if not the greatest one- of human existence. It is not everyone who can write a play, or build a bridge, or even make a good joke. But in chess everyone can, everyone must, be intellectually productive and so can share in this select delight. I have always a slight feeling of pity for the man who has no knowledge of chess, just as I would pity for the man who has no knowledge of love. Chess, like love, like music, has the power to make men happy."

"The rooks belong behind passed pawns, behind their own in order to support their advance, behind the enemy's in order to impede their advance."

"Mistrust is the most necessary characteristic of the Chess player."

"To acquire a reputation of being a dashing player at the cost of losing a game."

"He who fears an isolated Queen's Pawn should give up Chess."

"Before the endgame, the Gods have placed the middle game."

"Many have become Chess Masters, no one has become the Master of Chess."

"In tournaments it is not enough to be a connoisseur of chess; one must also play well."

"Up to this point White has been following well-known analysis, but now he makes a fatal error - he begins to use his own head."

"The beauty of a move lies not in its appearance but in the thought behind it."

"From Anderssen I learned the art of making combinations; from Tarrasch I learned how advantageously to avoid making them."

"It was the celebrated Friedrich Max Muller who gave the last two testimonies in a 1882 lecture in defence of the “Character of the Hindus,” and he observed: It is surely extremely strange that whenever, either in Greek, or in Chinese, or in Persian, or in Arab writings, we meet with any attempts at describing the distinguishing features in the national character of the Indians, regard for truth and justice should always be mentioned first."

"We all come from the East—all that we value most has come to us from the East, and in going to the East... everybody ought to feel that he is going to his 'old home,' full of memories, if only he can read them."

"That there are startling coincidences between Buddhism and Christianity cannot be denied, and it must likewise be admitted that Buddhism existed at least 400 years before Christianity. I go even further, and should feel extremely grateful if anybody would point out to me the historical channels through which Buddhism had influenced early Christianity."

"Perhaps we shall have to confess that after all our ideas of what human beings in India ought to have thought 3000 years ago are evolved from our inner consciousness and that we must learn to digest facts though they do not agree with our tastes and our preconceived ideas."

"‘When the last two volumes of Veda are published we shall have saved from destruction a work, older than Iliad, older than any other literary document of that noble race of mankind to which the greatest nations in the world’s history have belonged—a race which after receiving from a Semitic race, from the Jews, its best treasure, its religion, the religion of the Old and New Testaments, is now with the English in the van, carrying on slowly but irresistibly the conquest of the world by means of commerce, colonization, education and conversion’."

"It is almost impossible to speak of religion at all, without giving offence either on the right or on the left. With some, religion seems too sacred a subject for scientific treatment."

"‘I may make diligent and impartial enquiry into all religions and so be sure to find out the best, I shall for a time, look upon my self as one not at all interested in any particular religion whatsoever, much less in the Christian religion’."

"We all come from the East—all that we value most has come to us from the East, and in going to the East, not only those who have received a special Oriental training, but everybody who has enjoyed the advantages of a liberal, that is, of a truly historical education, ought to feel that he is going to his “old home”."

"It is curious to see how the descendants of the same race, to which the first conquerors and masters of India belonged, return . . . to accomplish the glorious work of civilization, which had been left unfinished by their Arian bretheren."

"The hostile spirit of a party, which has been working for the last years, particularly in this country, to attack all the theories of the Sanscrit antiquarians, has chosen the modern languages of India as a weak point, in order to prove that, as they have no connexion by their grammatical system with the pretended old language of India, the Sanscrit, this sacred language itself has never exercised any real influence upon the people, just as they have tried to prove that the literature, the religion, morals and philosophy of the Brahmins have never historically existed but in the hands of some foreign intriguing priests."

"No authority could have been strong enough to persuade the Grecian army [of Alexander] that their gods and their hero-ancestors were the same as those of [the Indian] King Porus, or to convince the English soldier that the same blood was running in his veins, as in the veins of the dark Bengalese. And yet there is not an English jury now-a-days, which, after examining the hoary documents of language, would reject the claim of a common descent and a legitimate relationship between Hindu, Greek, and Teuton. Many words still live in India and in England that witnessed the first separation of the northern and southern Arians, and these are witnesses not to be shaken by any cross-examination. The terms for God, for house, for father, mother, son, daughter, for dog and cow, for heart and tears, for axe and tree, identical in all the Indo-European idioms, are like the watch- words of an army. We challenge the seeming stranger, and whether he answer with the lips of a Greek, a German, or an Indian, we recognize him as one of ourselves. Though the historian may shake his head, though the physiologist may doubt, and the poet scorn the idea, all must yield before the facts furnished by language. There was a time when the ancestors of the Celts, the Germans, the Slaves [sic], the Greeks and Italians, the Persians and Hindus, were living together beneath the same roof, separate from the ancestors of the Semitic and Turanian races."

"Muller may have well felt the need to stress that "an ethnologist who speaks of an Aryan race, Aryan eyes and hair, and Aryan blood is as great a sinner as a linguist who speaks of a dolicocephalic dictionary or a brachycephalic grammar"; after all, it was he who had been a principal cause in such misconceptions through his earlier remarks on the common blood that the "English soldier" shared with the "dark Bengali"."

"[A]s in his language and in his grammar [the Indian] has preserved something of what seems peculiar to each of the northern [Indo-european] dialects singly, as he agrees with the Greek and the German where the Greek and the German seem to differ from all the rest … no other language has carried off so large a share of the common Aryan heirloom – whether roots, grammar, words, myths or legends."

"In April 1856, in one letter he wrote to Bunsen ‘I only recognize one chronology for India, the four literary periods of the Veda, which bring us to at least 1500 BC, and even at that time show us a formulated system of divinities and even priest-craft’. On the other hand, in the same letter, he mentions that, ‘… and before the nomadic Greeks separated from the nomadic Indians, centuries must have passed…So you see the oldest date of the name Ophir occurring in the Bible is the latest time in which the Aryans were already settled by the sea, and at the time of the Veda they had not yet settled there’. However, it should also be noted here that in a true scientific spirit, Müller was open to ideas that argued against these dates. While discussing the age of the Veda in 1891, Müller quoted Prof. Sayce, who presented some evidence that would ‘prove the presence of Sanskrit -speaking Aryans in India about at least 3000 BC’."

"In 1859, Max Müller wrote—‘Although the Brahmans of India belong to the same family, the Aryan or Indo-European family, which civilized the whole of Europe, the two great branches of that primitive race were kept asunder for centuries after their first separation. The mainstream of the Aryan nations has always flowed towards the northwest. No historian can tell us by what impulse those adventurous Nomads were driven on through Asia towards the isles and shores of Europe. The first start of this world-wide migration belongs to a period far beyond the reach of documentary history; to times when the soil of Europe had not been trodden by either Celts, Germans, Slavonians, Romans, or Greeks’."

"India is much riper for Christianity than Rome or Greece was at the time of St. Paul. The rotten tree has for some time had artificial supports, because its fall would have been inconvenient for the Government."

"As early as in 1850, he wrote to Bunsen ‘…if Wilson would write from the standpoint of a missionary, and would show how the knowledge and bringing into light of the Veda would upset the whole existing system of Indian theology, it might become of real interest’."

"As sure as the six Romance dialects point to an original home of Italian shepherds on the seven hills at Rome, the Aryan languages together point to an earlier period of language, when the first ancestors of the Indians, the Persians, the Greeks, the Romans, the Slaves, the Celts, and the Germans were living together within the same enclosures, nay, under the same roof. . . . Before the ancestors of the Indians and Persians started for the south, and the leaders of the Greek, Roman, Celtic, Teutonic, and Slavonic colo- nies marched towards the shores of Europe, there was a small clan of Aryans, settled probably on the highest elevation of Central Asia, speaking a language, not yet Sanskrit or Greek or German, but containing the dialectic germs of all; a clan that had advanced to a state of agricultural civilisation; that had recognised the bonds of blood, and sanctioned the bonds of marriage; and that invoked the Giver of Light and Life in heaven by the same name which you may still hear in the temples of Benares, in the basilicas of Rome, and in our own churches and cathedrals."

"Languages seemed to float about like islands on the ocean of human speech; they did not shoot together to form themselves into larger continents . . . and if it had not been for a happy accident, which like an electric spark, caused the floating elements to crystallise into regular forms, it is more doubtful whether the long list of languages and dialects could have sustained the interest of the student of languages. This electric spark was the discovery of Sanskrit."

"There was a time when the ancestors of the Celts. the Germans, the Slavonians. the Greeks and Italians, the Persians and the Hindus. were living together beneath the same roof. separate from the ancestors of the Semitic and Turanian races.... The Aryan nations who pursued a north- westerly direction, stand before us in history as the principal nations of north*western Asia and Europe. They have been the prominent actors in the great drama of history, and have carried to their fullest growth all the elements of active life with which our nature is endowed. They have perfected society and morals, and we learn from their literature. and works of art the element of science, the laws of art, and the principles of philosophy. In continual struggle with each other and with Semitic and Turanian races, these Aryan nations have become the rulers of history. and it seems to be their mission to link all parts of the world together by the chains of civilisation. commerce, and religion. ... But while most of the members of the Aryan family followed this glorious path. the southern tribes were slowly migrating toward the mountains which gird the north of India.... Left to themselves in a world of their own, without a past, and without a future before them, they had nothing but themselves to ponder on. Struggles there must have been in India also. Old dynasties were destroyed. whole f.uni.lies annihilated. and new empires founded. Yet the inward life of the Hindu was not changed by these convulsions. His mind was like the lotus leaf arter a shower of rain has passed over it; its character remained the same, passive, meditative, quiet, and thoughtful."

"How can a missionary in such circumstances meet the surprise and questions of his pupils, unless he may point to that seed (Referring to the seed planted by Jesus and his Apostles) and tell them what Christianity was meant to be? unless he may show that, like all other religions, Christianity too, has had its history; that the Christianity of the nineteenth century is not the Christianity of the middle ages, and that the Christianity of the middle ages was not that of the early Councils; that the Christianity of the early Councils was not that of the Apostles, and that what has been said by Christ, that alone was well said?"

"The translation of the Veda will hereafter tell to a great extent on the fate of India and on the growth of millions of souls in that country. It is the root of their religion, and to show them what the root is, I feel sure, is the only way of uprooting all that has sprung from it during the last 3000 years."

"India must be conquered again, and that second conquest should be a conquest by education."

"History seems to teach that the whole human race required a gradual education before, in the fullness of time, it could be admitted to the truths of Christianity. All the fallacies of human reason had to be exhausted, before the light of a high truth could meet with ready acceptance. The ancient religions of the world were but the milk of nature, which was in due time to be succeeded by the bread of life.... The religion of Buddha has spread far beyond the limits of the Aryan world, and to our limited vision, it may seem to have retarded the advent of Christianity among a large portion of the human race. But in the sight of Him with whom a thousand years are but as one day, that religion, like the ancient religions of the world, may have but served to prepare the way of Christ, by helping through its very errors to strengthen and to deepen the ineradicable yearning of the human heart after the truth of God."

"He must be a man of little faith, who would fear to subject his own religion to the same critical tests to which the historian subjects all other religions. We need not surely crave a tender or merciful treatment for that faith which we hold to be the only true one. We should rather challenge it for the severest tests and trials, as the sailor would for the good ship to which he trusts his own life, and the lives of those who are dear to him. In the Science of Religion, we can decline no comparisons, nor claim any immunities for Christianity, as little as the missionary can, when wrestling with the subtle Brahmin, or the fanatical Mussulman, or the plain speaking Zulu."

"Missionaries are apt to look upon all other religions as something totally distinct from their own, as formerly they used to describe the languages of barbarous nations as something more like the twittering of birds than the articulate speech of men. The Science of Language has taught us that there is order and wisdom in all languages, and even the most degraded jargons contain the ruins of former greatness and beauty. The Science of Religion, I hope, will produce a similar change in our views of barbarous forms of faith and worship; and missionaries, instead of looking only for points of difference, will look out more anxiously for any common ground, any spark of the true light that may still be revived, any altar that may be dedicated afresh to the true God. And even to us at home, a wider view of the religious life of the world may teach many a useful lesson."

"The position which believers and unbelievers occupy with regard to their various forms of faith is very much the same all over the world. The difficulties which trouble us, have troubled the hearts and minds of men as far back as we can trace the beginnings of religious life. The great problems touching the relation of the Finite to the Infinite, of the human mind as the recipient, and of the Divine Spirit as the source of truth, are old problems indeed; and while watching their appearance in different countries, and their treatment under varying circumstances, we shall be able, I believe, to profit ourselves, both by the errors which others committed before us, and by the truth which they discovered. We shall know the rocks that threaten every religion in this changing and shifting world of ours, and having watched many a storm of religious controversy and many a shipwreck in distant seas, we shall face with greater calmness and prudence the troubled waters at home."

"If there is one thing which a comparative study of religions places in the clearest light, it is the inevitable decay to which every religion is exposed. It may seem almost like a truism, that no religion can continue to be what it was during the lifetime of its founder and its first apostles. Yet it is but seldom borne in mind that without constant reformation, i.e. without a constant return to its fountan-head, every religion, even the most perfect, nay the most perfect on account of its very perfection, more even than others, suffers from its contact with the world, as the purest air suffers froln the mere fact of its being breathed. Whenever we can trace back a religion to its first beginnings, we find it free from many of the blemishes that offend us in its later phases. The founders of the ancient religions of the world, as far as we can judge, were minds of a high stamp, full of noble aspirations, yearning for truth, devoted to the welfare of their neighbors, examples of purity and unselfishness. What they desired to found upon earth was but seldom realized, and their sayings, if preserved in their original form, offer often a strange contrast to the practice of those who profess to be their disciples. As soon as a religion is established, and more particularly when it has become the religion of a powerful state, the foreign and worldly elements encroach more and more on the original foundation, and human interests mar the simplicity and purity of the plan which the founder had conceived in his own heart, and matured in his communings with his God. Even those who lived with Buddha misunderstood his words, and at the Great Council which had to settle the Buddhist canon, Asoka, the Indian Constantine had to remind the assembled priests that "what had been said by Buddha, that alone was well said;" and that certain works ascribed to Buddha, as, for instance, the instruction given to his son, Râhula, were apocryphal, if not heretical."

"It is necessary that we too should see the beam in our own eyes, and learn to distinguish between the Christianity of the nineteenth century and the religion of Christ. If we find that the Christianity of the nineteenth century does not win as many hearts in India and China as it ought, let us remember that it was the Christianity of the first century in all its dogmatic simplicity, but with its overpowering love of God and man, that conquered the worId and superseded religions and philosophies, more difficult to conquer than the religious and philosophical systems of Hindus and Buddhists. If we can teach something to the Brahmans in reading with them their sacred hymns, they too can teach us something when reading with us the gospel of Christ. Never shall I forget the deep despondency of a Hindu convert, a real martyr to his faith, who had pictured to himself from the pages of the New Testament what a Christian country must be, and who when he came to Europe found everything so different from what he had imagined in his lonely meditations at Benares!"

"How can a missionary in such circumstances meet the surprise and questions of his pupils, unless he may point to that seed, and tell them what Christianity was meant to be; unless he may show that. like all other religions, Christianity, too, has had its history; that the Christianity of the nineteenth century is not the Christianity of the Middle Ages, that the Christianity of the MiddIe Ages was not that of the early Councils, that the Christianity of the early Councils was not that of the Apostles, and "that what has been said by Christ, that alone was weII said?""

"Whether listening to the shrieks of the Shaman sorcerers of Tatary, or to the odes of Pindar, or to the sacred songs of Paul Gerhard: whether looking at the pagodas of China, or the Parthenon of Athens, or the cathedral of Cologne: whether reading the sacred books of the Buddhists, of the Jews, or of those who worship God in spirit and in truth, we ought to be able to say, like the Emperor Maximilian, 'Homo sum, humani nihil a me alienum puto,' or, translating his words somewhat freely, 'I am a man, nothing pertaining to man I deem foreign to myself.'"

"I do not wish by what I have said to raise any exaggerated expectations as to the worth of these ancient hymns of the Veda, and the character of that religion which they indicate rather than fully describe. The historical importance of the Veda can hardly be exaggerated; but its intrinsic merit, and particularly the beauty or elevation of its sentiments, have by many been rated far too high. Large numbers of the Vedic hymns are childish in the extreme: tedious, low, commonplace. The gods are constantly inyoked to protect their worshippers, to grant them food, large flocks, large families, and a long life; for all which benefits they are to be rewarded by the praises and sacrifices offered day after day, or at certain seasons of the year. But hidden in this rubbish there are precious stones."

"Still the child betrays the passions of the man, and there are hymns, though few in number, in the Veda, so full of thought and speculation that at this early period no poet in any other nation could have conceived them. I give but one specimen, the 129th hymn of the tenth book of the Rig-veda. It is a hymn which long ago attracted the attention of that eminent scholar H. T. Colebrooke, and of which, by the kind assistance of a friend, I am enabled to offer a metrical translation. In judging it we should hear in mind that it was not written by a gnostic or by a pantheistic philosopher, but by a poet who felt all these doubts and problems as his own, without any wish to convince or to startle, only uttering what had been weighing on his mind, just as later poets would sing the doubts and sorrows of their heart."

"Many things are still unintelligible to us, and the hieroglyphic language of antiquity records but half of the mind's unconscious intentions. Yet more and more the image of man, in whatever clime we meet him, rises before us, noble and pure from the very beginning; even his errors we learn to understand, even his dreams we begin to interpret. As far as we can trace back the footsteps of man, even on the lowest strata of history, we see the divine gift of a sound and sober intellect belonging to him from the very first, and the idea of a humanity emerging slowly from the depths of an animal brutality can never be maintained again."

"The worship of Shiva, Vishnu, and other popular deities was of the same and in many cases of a more degraded and savage character than the worship of Jupiter, Apollo or Minerva. ... A religion may linger on for a long time, it may be accepted by large masses of the people, because it is there, and there is nothing better. But when a religion has ceased to produce defenders of the faith, prophets, champions, martyrs, it has ceased to live, in the true sense of the word; and in that sense the old orthodox Brahmanism has ceased to live for more than a thousand years."

"This . . . shows, better than anything else, how violent a shock was given by the discovery of Sanskrit to prejudices most deeply engrained in the mind of every educated man. The most absurd arguments found favor for a time, if they could only furnish a loophole by which to escape the unpleasant conclusion that Greek and Latin were of the same kith and kin as the language of the black inhabitants of India."

"The Zoroastrians were a colony from Northern India. They had been together for a time with the people whose sacred songs have been preserved to us in the Veda. A schism took place, and the Zoroastrians migrated westward to Arachosia and Persia."

"But it was more faithfully preserved by the Zoroastrians, who migrated from India to the North-west and whose religion has been preserved to us in the Zind Avesta, though in fragments only..."

"They gave to the new cities and to the rivers along which they settled, the names of cities and rivers familiar to them, and reminding them of the localities which they had left."

"Our words are not rough, unhewn stones, left at our door by a glacial moraine; they are blocks that have been brought to light by immense labour, that have been carved, measured and weighted again, before they became what we find them to be. Our poets make poems out of words, but every word, if carefully examined, will turn out to be itself a petrified poem, a reward of a deed done or a thought thought by those to whom we owe the whole of our intellectual inheritance, the capital on which we live, with which we speculate and strive to grow richer from day to day."

"I have declared again and again that if I say Aryas, I mean neither blood nor bones, nor hair nor skull; I mean simply those who speak an Aryan language. The same applies to Hindus, Greeks, Romans, Germans, Celts, and Slavs. When I speak of them I commit myself to no anatomical characteristics. The blue-eyed and fair-haired Scandinavians may have been conquerors or conquered, they may have adopted the language of their darker lords or their subjects, or vice versa. I assert nothing beyond their language, when I call them Hindus, Greeks, Romans, Germans, Celts and Slavs; and in that sense, and in that sense only, do I say that even the blackest Hindus represent an earlier stage of Aryan speech and thought than the fairest Scandinavians. This may seem strong language, but in matters of such importance we cannot be too decided in our language. To me, an ethnologist who speaks of Aryan race, Aryan blood, Aryan eyes and hair, is as great a sinner as a linguist who speaks of a dolichocephalic dictionary or a brachycephalic grammar. It is worse than a Babylonian confusion of tongues- it is down-right theft. We have made our own terminology for the classification of language; let ethnologists make their own for the classification of skulls, and hair and blood."

"There is no Aryan race in blood, but whoever, through the imposition of hands, whether of his parents or his foreign masters, has received the Aryan blessing, belongs to that unbroken spiritual succession which began with the first apostles of that noble speech, and continues to the present day in every part of the globe. Aryan, in scientific language, is utterly inapplicable to race. It means language and nothing but language ; and if we speak of Aryan race at all, we should know that it means no more than Aryan speech."

"My warnings have been of little effect; and such is the influence of evil communications, that I myself cannot help pleading guilty of having occasionally used linguistic terms in an ethnological sense. Still it is an evil that ought to be resisted with all our might. Ethnologists persist in writing of Aryas, Shemites and Turanians, Ugrians, Dravidians, Kolarians, Bantu races and c., forgetting that these terms have nothing to do with blood, or bones, or hair, or facial angles, but simply and solely with language. Aryas are those who speak Aryan languages, whatever their color, whatever their blood. In calling them Aryas we predicate nothing of them except that the grammar of their language is Aryan. The classification of Aryas and Shemites is based on linguistic grounds and on nothing else; and it is only because languages must be spoken by somebody that we may allow ourselves to speak of language as synonymous with peoples."

"Tell me some of your chief difficulties that prevent you and your countrymen from openly following Christ, and when I write to you I shall do my best to explain how I and many who agree with me have met them and solved them... From my point of view, India, at least the best part of it, is already converted to Christianity. You want no persuasion to become a follower of Christ. Then make up your mind to act for yourselves. Unite your flock, and put up a few folds to hold them together. The bridge has been built by you for those who came before you. Step boldly forward, it will not break under you, and you will find many friends to welcome you on the other shore, and among them none more delighted that you old friend and fellow labourer."

"All one's ideas of Adam and Eve, and the Paradise, and the tower of Babel, and Shem, Ham, and Japhet, with Homer and Aeneas and Virgil too, seemed to be whirling round and round, till at last one picked up the fragments and tried to build a new world, and to live with a new historical consciousness."

"If an answer must be given as to the place where our Aryan ancestors dwelt before their separation, . . . I should still say, as I said forty years ago, 'Somewhere in Asia,' and no more."

"They would not have it, they would not believe that there could be any community of origin between the people of Athens and Rome, and the so-called Niggers of India. The classical scholars scouted the idea, and I still remember the time, when 1 was a student at Leipzig and begun to study Sanskrit, with what contempt any remarks on Sanskrit or comparative grammar were treated by my teachers. . . . No one ever was for a time so completely laughed down as Professor Bopp, when he first published his Comparative Grammar of Sanskrit, Zend, Greek, Latin and Gothic. All hands were against him. (28) Unlike some of his contemporaries, Muller was effusive in his admiration for things Indian (although he never subscribed to an Indian homeland). In his course of lectures "India: What Can It Teach Us?" (1883), he declared that she was "the country most richly endowed with all the wealth, power and beauty that nature can bestow," indeed, "a very paradise on earth," a place where "the human mind has most fully developed some of its choicest gifts, [and] has most deeply pondered on the greatest problems of life. [Such lavish praise was far too extreme for those who, as Muller himself noted, would be] "horror struck at the idea that the humanity they meet with [in India] . . . should be able to teach us any lesson."

"If I were asked under what sky the human mind has most fully developed some of its choicest gifts, has most deeply pondered over the greatest problems of life, and has found solutions of some of them which well deserve the attention even of those who have studied Plato and Kant, I should point to India. And if I were to ask myself from what literature we, here in Europe, who have been nurtured almost exclusively on the thoughts of Greeks and Romans, and one Semitic race, the Jewish, may draw that corrective which is most wanted in order to make our inner life more perfect, more comprehensive, more universal, in fact, more truly human, a life not for this life only, but a transfigured and eternal life—again I should point to India."

"My own experience with regard to the native character has been, of course, very limited. Those Hindus whom I have had the pleasure to know personally in Europe may be looked upon as exceptional, as the best specimens, it may be, that India could produce. Also, my intercourse with them has naturally been such that it could hardly have brought out the darker sides of human nature. During the last twenty years, however, I have had some excellent opportunities of watching a number of native scholars under circumstances where it is not difficult to detect a man's true character — I mean in literary work and, more particularly, in literary controversy. I have watched them carrying on such controversies both among themselves and with certain European scholars, and I feel bound to say that, with hardly one exception, they have displayed a far greater respect for truth and a far more manly and generous spirit than we are accustomed to even in Europe and America. They have shown strength, but no rudeness; nay, I know that nothing has surprised them so much as the coarse invective to which certain Sanskrit scholars have condescended, rudeness of speech being, according to their view of human nature, a safe sign not only of bad breeding, but of want of knowledge. When they were wrong, they have readily admitted their mistakes; when they were right, they have never sneered at their European adversaries. There has been, with few exceptions, no quibbling, no special pleading, no untruthfulness on their part, and certainly none of that low cunning of the scholar who writes down and publishes what he knows perfectly well to be false, and snaps his fingers at those who still value truth and self-respect more highly than victory or applause at any price. Here, too, we might possibly gain by the import cargo."

"The Veda may be called primitive, because there is no other literary document more primitive than it; but the language, the mythology, the religion and philosophy that meet us in the Veda open vistas of the past which no one would venture to measure in years. Nay, they contain, by the side of simple, natural, childish thoughts, many ideas which to us sound modern, or secondary and tertiary, as I called them, but which nevertheless are older than any other literary document, and give us trustworthy information of a period in the history of human thought of which we knew absolutely nothing before the discovery of the Vedas."

"I wish to point out that there was another sphere of intellectual activity in which the Hindus excelled–the meditative and transcendent–and that here we might learn from them some lessons of life which we ourselves are but too apt to ignore or to despise."

"[An] ancient city has been laid bare before our eyes which, in the history of all other religions, is filled up with rubbish, and built over by new architects. Some of the earliest and most instructive scenes of our distant childhood have risen once more above the horizon of our memory which, until thirty or forty years ago, seemed to have vanished forever. (Müller 1892: 244)"

"There is more real antiquity in the Veda than in all the inscriptions of Egypt or Ninevah . . . old thoughts, old hopes, old faith, and old errors, the old Man altogether. (Müller 1895: 1.75–76)"

"The same word, Deva, in Sanskrit, Deus in Latin, remained unchanged in all their prayers, their rites, their superstitions, their philosophies, and even today it rises up to heaven from thousands of churches and cathedrals—a word which, before there were Brahmans or Germans, had been framed in the dark workshop of the Aryan world. (Müller 1895: 4.221)"

"We look in vain among their poets for excellence in epic and dramatic composition. Painting and plastic arts never more than at the decorative stage. Politics patriarchal and despotic, and their inability to organize on a large scale has deprived them of the means of military success. Perhaps the most general feature of their character is a negative one,—their inability to perceive the general and abstract whether in thought, language, poetry or politics; and, on the other hand, a strong attraction towards the individual and personal, which makes them monotheistic in religion, lyrical in poetry, monarchical in politics, abrupt in style and useless for speculation. (Müller 1895: 1.339)"

"There will be and can be no rest till we admit, what cannot be denied, that there is in man a third faculty, which I call simply the faculty of apprehending the Infinite, not only in religion, but in all things; a power independent of sense and reason, a power in a certain sense contradicted by sense and reason; but yet, I suppose, a very real power, if we see how it has held its own from the beginning of the world — how neither sense nor reason has been able to overcome it, while it alone is able to overcome both reason and sense."

"I need hardly say that I agree with almost every word of my critics. I have repeatedly dwelt on the merely hypothetical character of the dates, which I have ventured to assign to first periods of Vedic literature. All I have claimed for them has been that they are minimum dates, and that the literary productions of each period which either still exist or which formerly existed could hardly be accounted for within shorter limits of time than those suggested. ... If now we ask as to how we can fix the dates of these periods, it is quite clear that we cannot hope to fix a terminum a qua [sic]. Whether the Vedic hymns were composed [in] 1000 or 2000 or 3000 years BC, no power on earth will ever determine."

"We shall then learn that the history of mankind is the best philosophy, and that not only in Christianity and Judaism, but that in all religions of the world, God has at divers times spoken through the prophets in divers manners, and still speaks."

"Without a subject there is no object in the world, without understanding there is nothing to understand, without mind no matter. You think that matter comes first, and then what we call mind. Where is this matter? Where have you ever seen matter? You see oak, fir, slate, and granite, and all sorts of other materies, as the old architects called them, never matter. Matter is the creation of the mind, not the reverse. Our entire world is thought, not wood and stone. We learn to think or reflect upon the thoughts, which the Thinker of the world, invisible, yet everywhere visible, has first thought. What we see, hear, taste, and feel, is all within us, not without. Sugar is not sweet, we are sweet. The sky is not painted blue, we are blue. Nothing is large or small, heavy or light, except as to ourselves. Man is the measure of all things, as an ancient Greek philosopher asserted; and man has inferred, discovered, and named matter. And how did he do it? He called everything, out of which he made anything, matter; materia first meant nothing more than wood used for building, out of which man built his dwelling. Here you have the whole secret of matter. It is building-material, oak, pine, birch, whichever you prefer."

"Finally, in his Autobiography published just after his death in 1900, he made this astonishing statement: “As to the actual date of the Veda … if we were to place it at 5000 BC, I doubt whether anybody could refute such a date, while if we go back beyond the Veda, and come to measure the time required for the formation of Sanskrit … I doubt whether even 5,000 years would suffice for that.”"

"It is surely astounding that such a system as the Vedanta should have slowly been elaborated by the indefatigable and intrepid thinkers of India thousands of years ago, a system that even now makes us feel giddy as in mounting the last steps of the swaying spire of a Gothic cathedral. None of our philosophers, including Heraclitus, Plato, Kant or Hegel, has ventured to erect such a spire, never frightened by storms or lightning. Stone follows on stone in regular succession after once the first step has been made, after once it has been clearly seen that in the beginning there can have been One, as there will be but One in the end, whether we call it Atman or Brahman."

"Whatever the Vedas may be called, they are to us unique and priceless guides in opening before our eyes tombs of thought richer in relics than the royal tombs of Egypt, and more ancient and primitive in thought than the oldest hymns of Babylonian or Accadian poets. If we grant that they belonged to the second millennium before our era, we are probably on safe ground, though we should not forget that this is a constructive date only, and that such a date does not become positive by mere repetition. ... Whatever may be the date of the Vedic hymns, whether 1500 or 15,000 B.C., they have their own unique place and stand by themselves in the literature of the world."

"Whatever may be the date of the Vedic hymns, whether 1500 B.C.E. or 15,000 B.C.E., they have their own unique place and stand by themselves in the literature of the world. They tell us something of the early growth of the human mind of which we find no trace anywhere else."

"None of our philosophers, not excepting Heraclitus, Plato, Kant, or Hegel, has ventured to erect such a spire, never frightened by storms or lightnings. Stone follows on stone, In regular succession after once the first step has been made, after once it has been clearly seen that in the beginning there can have been but One, as there will be but One in the end, whether we call it Atman or Brahman."

"Max Müller explained that his conjectural chronology of the Rigveda was only a terminus ad quem adding “we should not forget that this is a constructive date only and that such a date does not become positive by mere repetition” (1916: 34)."

"Whatever may be the date of the Vedic hymns , whether 1500 or 15,000 B.C. , they have their own unique place and stand by themselves in the literature of the world " ."

"As for more than twenty years my principal work has been devoted to the ancient literature of India, I cannot but feel a deep and real sympathy for all that concerns the higher interests of the people of that country. Though I have never been in India, I have many friends there, both among the civilians and among the natives, and I believe I am not mistaken in supposing that the publication in England of the ancient sacred writings of the Brahmans, which had never been published in India, and other contributions from different European scholars towards a better knowledge of the ancient literature and religion of India, have not been without some effect on the intellectual and religious movement that is going on among the more thoughtful members of Indian society. I have sometimes regretted that I am not an Englishman, and able to help more actively in the great work of educating and improving the natives. But I do rejoice that this great task of governing and benefiting India should have fallen to one who knows the greatness of that task and all its opportunities and responsibilities, who thinks not only of its political and financial bearings, but has a heart to feel for the moral welfare of those millions of human beings that are, more or less directly, committed to his charge. India has been conquered once, but India must be conquered again, and that second conquest should be a conquest by education. Much has been done for education of late, but if the funds were tripled and quadrupled, that would hardly be enough. The results of the educational work carried on during the last twenty years are palpable everywhere. They are good and bad, as was to be expected. It is easy to find fault with what is called Young Bengal, the product of English ideas grafted on the native mind. But Young Bengal, with all its faults, is full of promise. Its bad features are apparent everywhere, its good qualities are naturally hidden from the eyes of careless observers. . . . India can never be anglicized, but it can be reinvigorated. By encouraging a study of their own ancient literature, as part of their education, a national feeling of pride and self-respect will be reawakened among those who influence the large masses of the people. A new national literature may spring up, impregnated with Western ideas, yet retaining its native spirit and character. The two things hang together. In order to raise the character of the vernaculars, a study of the ancient classical language is absolutely necessary: for from it these modern dialects have branched off, and from it alone can they draw their vital strength and beauty. A new national literature will bring with it a new national life and new moral vigour. As to religion, that will take care of itself. The missionaries have done far more than they themselves seem to be aware of, nay, much of the work which is theirs they would probably disclaim. The Christianity of our nineteenth century will hardly be the Christianity of India. But the ancient religion of India is doomed — and if Christianity does not step in, whose fault will it be?"

"Would you say that any one sacred book is superior to all others in the world? ... I say the New Testament, after that, I should place the Koran, which in its moral teachings, is hardly more than a later edition of the New Testament. Then would follow according to my opinion the Old Testament, the Southern Buddhist Tripitaka, the Tao-te-king of Laotze, the Kings of Confucius, the Veda and the Avesta."

"Thus we may infer that the only characteristic difference between modern Christianity and the old heathen faiths is the belief of the former in a personal devil and in hell. "The Aryan nations had no devil," says Max Muller. "Pluto, though of a sombre character, was a very respectable personage; and Loki (the Scandinavian), though a mischievous person, was not a fiend. The German Goddess, Hell, too, like Proserpine, had once seen better days. Thus, when the Germans were indoctrinated with the idea of a real devil, the Semitic Seth, Satan or Diabolus, they treated him in the most good-humored way.""

"If history is to teach us anything, it must teach us that there is a continuity which binds together the present and the past, the East and the West. And no branch of history teaches that lesson more powerfully than the history of language and the history of religion."

"If I live for one purpose it is for this, that I will preach the union of Eastern and Western philosophy, the reconciliation of Europe and Asia. The idea may seem absurd to many in the present age. It may provoke ridicule and angry reviling. But posterity will prove a better judge."

"These two sciences. the Science of Language and the Science of Man, cannot. at least for the present, be kept too much asunder; and many misunderstandings, many controversies, would have been avoided. if scholars had not attempted to draw conclusions from language to blood, or from blood to language. When each of these sciences shall have carried out independently its own classification of men and languages, then, and then only, will it be time to compare their results; but even then, I must repeat, what I have said many times before, it would be as wrong to speak of Aryan blood as of dolichocephalic grammar.(61)"

"The missionaries have done far more than they themselves seem to be aware of, nay, much of the work which is theirs they would probably disclaim. The Christianity of our nineteenth century will hardly be the Christianity of India. But the ancient religion of India is doomed- and if Christianity does not step in, whose fault it be?"

"It is useless to expect scientists to find in these works anything of interest except that which is in direct relation to either philology or comparative mythology. Even Max Muller, as soon as he refers to the mysticism and metaphysical philosophy scattered through the old Sanscrit literature, sees in it naught but "theological absurdities" and "fantastic nonsense.""

"We think we can see how it is that Professor Muller confesses that "now and then . . . one imagines one sees certain periods and landmarks, but in the next page all is chaos again." (Max Muller: "Popol-Vuh," p. 327). May it not be barely possible that this chaos is intensified by the fact that most of the scientists, directing the whole of their attention to history, skip that which they treat as "vague, contradictory, miraculous, absurd." Notwithstanding the feeling that there was "a groundwork of noble conceptions which has been covered and distorted by an aftergrowth of fantastic nonsense," Professor Muller cannot help comparing this nonsense to the tales of the Arabian Nights. Far be from us the ridiculous pretension of criticising a scientist so worthy of admiration for his learning as Max Muller. But we cannot help saying that even among the fantastic nonsense of the Arabian Nights' Entertainments anything would be worthy of attention, if it should help toward the evolving of some historical truth. Homer's Odyssey surpasses in fantastic nonsense all the tales of the Arabian Nights combined; and notwithstanding that, many of his myths are now proved to be something else besides the creation of the old poet's fancy."

"Prof. Max Müller shows that no bribes or threats of Akbar could extort the original text of the Vedas from the Brâhmans, and yet boasts that European Orientalists have it. That Europe has the complete text is exceedingly doubtful... (p. 6) The late Svâmi Dayanand Sarasvatî, the greatest Sanskritist of his day in India... When told that Professor Max Müller had declared to the audiences of his Lectures that the theory “that there was a primeval preternatural revelation granted to the fathers of the human race, finds but few supporters at present” — the holy and learned man laughed. His answer was suggestive. “If Mr. ‘Moksh Mooller’ [as he pronounced the name], were a Brâhman, and came with me, I might take him to a gupa cave [a secret crypt] near Okhee Math, in the Himâlayas, where he would soon find out that what crossed the Kâlapani [the black waters of the ocean] from India to Europe were only the bits of rejected copies of some passages from our sacred books."

"One might think this position would have endeared Max Muller to missionaries, but in fact it did not. Rather, they found him entirely too sympathetic to the "heathen" and suspected him of being insufficiently committed to the faith. Accordingly, in 1860 he was passed over for Oxford's Boden chair in Sanskrit, which carried responsibility for preparing the Sanskrit-English dictionary, both of which were intended, under the terms of Lt-Col Boden's will, to advance the conversion of Indians to Christianity, not to foster English understanding or respect for India."

"Max Müller is a Vedantist of Vedantists. He has, indeed, caught the real soul of the melody of the Vedanta, in the midst of all its settings of harmonies and discords — the one light that lightens the sects and creeds of the world, the Vedanta, the one principle of which all religions are only applications."

"Even well after Adam was no longer in the picture, there was a very cool reception in some circles to the "late Prof. Max Muller [who had] blurted forth to a not over-grateful world the news that we and our revolted sepoys were of the same human family""

"In 1891, at a meeting of the Established Presbytery of Glasgow, the Minister of Ladywell moved a motion that Müller’s teaching was ‘subversive of the Christian faith, and fitted to spread pantheistic and infidel views amongst the students and others’ and questioned Müller’s appointment as lecturer. Monsignor Alexander Munro in St Andrew’s Cathedral declared that Müller’s lectures ‘were nothing less than a crusade against Divine revelation, against Jesus Christ, and against Christianity’. The blasphemous lectures were, he continued, ‘the proclamation of atheism under the guise of pantheism’ and ‘uprooted our idea of God, for it repudiated the idea of a personal God’."

"Der ewige Friede ist ein Traum, und nicht einmal ein schöner, und der Krieg ist ein Glied in Gottes Weltordnung. In ihm entfalten sich die edelsten Tugenden des Menschen, Mut und Entsagung, Pflichttreue und Opferwilligkeit mit Einsetzung des Lebens. Ohne den Krieg würde die Welt im Materialismus versumpfen."

"The tactical result of an engagement forms the base for new strategic decisions because victory or defeat in a battle changes the situation to such a degree that no human acumen is able to see beyond the first battle. In this sense one should understand Napoleon's saying: "I have never had a plan of operations." Therefore no plan of operations extends with any certainty beyond the first contact with the main hostile force."

"Strategy is a system of expedients; it is more than a mere scholarly discipline. It is the translation of knowledge to practical life, the improvement of the original leading thought in accordance with continually changing situations."

"We may add that the Poland of the fifteenth century was one of the most civilised states of Europe."

"The Jews form a state, and, obeying their own laws, they evade those of their host country. The Jews always consider an oath regarding a Christian not binding. During the Campaign of 1812 the Jews were spies, they were paid by both sides, they betrayed both sides."

"Der euch gewappnet und gewehrt, Bedenkt, die ihr ihm naht: Es stuetzt der Friede sich auf`s Schwert, im Schweigen waechst die Tat."

"Helmuth von Moltke was born in 1800, technically the last year of the 18th century. [...] There's a wonderful irony here: Moltke's nickname was 'der große Schweiger' (the great silent one), because he had a reputation for speaking very little; and yet, of all the hundreds of millions of people born in the 18th century, his is the only voice we can hear today."

"Gewönlich wird eine Entdeckung nicht auf den einfachsten, sondern auf einem komplizierten Wege gemacht; die einfachen Fälle zeigen sich erst später."

"Never has a Nobelprize-winner been in the outward sense so absent at a Nobel festival as Professor Hahn. And I suppose, too, that no Nobelprize-winner has ever, through the consequences of his discoveries, been so intensely present to our consciousness. Alfred Nobel hoped that in dynamite he had discovered such a powerful explosive that future wars would be impossible. The hope was not fulfilled; but dynamite is used today mostly for peaceful purposes. May we venture to hope the same of atomic energy? Hahn's discovery of the cleavage of atoms is the crowning feat, so far, in a series of discoveries for which Nobelprizes have been awarded. We acclaim today this celebrated researcher's scientific achievements."

"Otto Hahn is a figure of world history. But he possesses none of the attributes of the traditional luminaries in history books. His slight, somewhat bowed figure, which with its high brow has the effect of his features having been carved, with his expression of searching honesty and critical inviolability, have something of a boundless nobility about them."

"His father city Frankfurt am Main thus honours a scholar of worldwide fame, who, as a result of his trail-blazing discoveries in the sphere of atomic research, radioactivity and radiochemistry, enjoys a surpassing reputation in the world. The city at the same time stresses its bonds with a personality of exceptional talent and creative energy, whose scientific and administrative work serve progress and the well-being of the whole of humanity."

"Hahn and Strassmann were able to discover nuclear fission by exceptionally good chemistry, fantastically good chemistry, which was way ahead of what anyone else was capable of at that time. The Americans learned it to do later. But at that time, in 1938, Hahn and Strassmann were really the only ones who could do it, because they were such good chemists."

"Professor Meitner stated that nuclear fission could be attributed to chemistry. I have to make a slight correction. Chemistry merely isolated the individual substances, but did not precisely identify them. It took Professor Hahn's method to do this. This was his achievement."

"In postwar Germany, Otto Hahn became the most revered elder statesman of what had once been Europe's proudest scientific establishment. He collected many awards, including a Nobelprize in Chemistry for his discovery of fission. But he always accepted such honours with characteristic humility. Visiting an atomic reactor or nuclear power station, he would shrug modestly: 'It has all been the work of others.' In a soon-to-be-published 300-page memoir, he brushed off his historic workin fewer than five pages. Last week, at he age of 89, the father of fission died peacefully in his beloved Göttingen."

"To trample democracy with one’s feet and give power to a single man over almost eighty million people is so terrible one can really tremble over the things that will come."

"Terror is trump. Methods of common brutal suppression are considered sanctified laws. "Old Fighters" are saints, and from the district leader upwards there are only Gods!"

"If the Jews, who over the centuries contributed demonstrable achievements in the economy for the total development of the nation, can be made a people without rights, then that is an act unworthy of a cultured nation. The curse of this evil deed will indelibly rest on the entire German people. The authors, the National Socialists, will have disappeared some day; their deeds, however, will live on"

"This "Conqueror of Berlin," as he [Joseph Goebbels] has named himself, has completely conquered Germany. And not only that: many Germans living abroad--all too many of them, unfortunately--have fallen for the cunning propaganda."

"Why only hate? Where does love remain? Or at least a little decency toward other people? We think we can behave against everyone in the exact same rabid way we did against the Jews: to smash, crush--and even exterminate."

"The carnage will eventually come to an end, but the Western powers will carry the historical guilt for not promptly providing the most intensive preventative measures against Germany's incessant politics of aggression. Possibilities existed, but no actions were taken."

"Spineless politics do not change the mind of a tyrant. The sharpest means would still be too mild."

"Hitler knew weapons alone would not be decisive, he focused on molding the people’s spirit, breeding something singular in history: bravado, blind obedience, ruthlessness, and brutality. There was contempt for every noble human emotion; contemptible disregard for the thinking of others; destruction of religion and religious establishments -- and there was the extermination of the Jews because they were wiser than the German people."

"The world will rightfully be outraged over so much inhumanity, and it will ignite a hatred that can never be extinguished. . . . How long will this reign of terror continue?"

"There is no punishment that would be hard enough to be applied to these Nazi beasts. Of course, in the case of retribution the innocent will have to suffer along with them. Ninety-nine percent of the German people, directly or indirectly, carry the guilt for the present situation. Therefore we can only say this: Those who travel together, hang together."

"Under the category, "Air Force aided by Hitler youth," the children wear military uniforms and become used to handling the artillery. Fifteen- and sixteen-year-old children as warriors! If the war still continues to last for a long time, perhaps infants also will be used. Total war!"

"The Party uses the lies up to the last moment as a cover-up. Thus it intimidates the political opponents and provides its Party comrades with sedatives. It is so unbelievably simple for the current gang to lie to this German people and to lead these fools around by the nose."

"We can hold up under everything if only we have the certainty the monster Hitler with his insatiable bloodletting and plundering will have committed soon his last shameful deed."

"Adolph Hitler, "the most ingenious field marshal of all time," the all-powerful ruler over the 1,000 Year Reich-- which collapsed after twelve years --- has disappeared from the scene. The NSDAP has come to a complete and inglorious end."

"If now, after the collapse, any of these lackeys of Adolf Hitler has the insolence to want to be considered as a harmless onlooker, then one can only wish he immediately feels the scourge of avenging mankind. . . . Whoever cries about having lost the totalitarian system or wants to resurrect National Socialism is to be treated as an incorrigible lunatic."

"Gutenberg, your printing press has been violated by this evil book!"

"I could not fight the Nazis in the present, as they had the power to still my voice, so I decided to fight them in the future."

"Every person has the choice between Good and Evil. Choose Good, and stand against those who would choose Evil."

"My main goal after the war was to help rebuild the Social Democratic Party that Hitler had banned and use it to reunite the people of Germany who had forgotten how a democracy worked – through tolerance, compromise and a dedication to individual freedom."

"No one has the right to steal our dreams and trespass upon our liberties."

"Even in days of loss and sorrow, beauty remains, and I am ever grateful."

"Thank God for youth; there will always be love."

"Better days and better people make bad days and bad people bearable."

"Nothing more confounds your enemies than when you suddenly and silently recall a better moment and smile."

"When dictators enslave their own people and seek to impose their anti-democratic ideology upon others, when evil seeks power, men and women of good will must set aside their own differences of opinion and stand together and fight – including those who hate war."

"We cannot hope to give here a final clarification of the essence of fact, judgement, object, property; this task leads into metaphysical abysses; about these one has to seek advice from men whose name cannot be stated without earning a compassionate smile—e.g. Fichte."

"It seems clear that [set theory] violates against the essence of the continuum, which, by its very nature, cannot at all be battered into a single set of elements. Not the relationship of an element to a set, but of a part to a whole ought to be taken as a basis for the analysis of a continuum."

"Important though the general concepts and propositions may be with which the modern industrious passion for axiomatizing and generalizing has presented us, in algebra perhaps more than anywhere else, nevertheless I am convinced that the special problems in all their complexity constitute the stock and core of mathematics; and to master their difficulties requires on the whole the harder labor."

"Cartan developed a general scheme of infinitesimal geometry in which Klein's notions were applied to the tangent plane and not to the n-dimensional manifold M itself."

"On a certain level of generality A which I call the ground level, you have certain theorems that have been proved and certain unsolved problems P of recognised interest. Suppose you discover a generalisation of one of these theorems and thereby rise to a higher level of generality A. Write it up, but lock it away in a drawer - unless or until it serves to solve one of the problems P on the ground level... But the deeper one drives the spade the harder the digging gets; maybe it has become too hard for us unless we are not given some outside help, be it even by such devilish devices as high-speed computing machines."

"The introduction of numbers as coordinates by reference to the particular division scheme of the open one dimensional continuum is an act of violence whose only practical vindication is the special calculatory manageability of the ordinary number continuum with its four basic operations. The topological skeleton determines the connectivity of the manifold in the large."

"In these days the angel of topology and the devil of abstract algebra fight for the soul of each individual mathematical domain."

"We now come to a decisive step of mathematical abstraction: we forget about what the symbols stand for... [The mathematician] need not be idle; there are many operations which he may carry out with these symbols, without ever having to look at the things they stand for."

"[Physicists and philosophers] stick stubbornly to the principles of a mechanistic interpretation of the world after physics has, in its factual structure, already outgrown the latter. They have the same excuse as the inhabitant of the mainland who for the first time travels on the open sea: he will desperately try to stay in sight of the vanishing coast line, as long as there is no other coast in sight, towards which he steers."

"Symmetry is a vast subject, significant in art and nature. Mathematics lies at its root, and it would be hard to find a better one on which to demonstrate the working of the mathematical intellect."

"This letter, if judged by the novelty and profundity of ideas it contains, is perhaps the most substantial piece of writing in the whole literature of mankind."

"In my work, I have always tried to unite the true with the beautiful; but when I had to choose one or the other, I usually chose the beautiful."

"A new development began for relativity theory after 1925 with its absorption into quantum physics. The first great success was scored by Dirac's quantum mechanical equations of the electron, which introduced a new sort of quantities, the spinors, besides the vectors and tensors into our physical theories. ...But difficulties of the gravest kind turned up when one passed from one electron or photon to the interaction among an indeterminate number of such particles. In spite of several advances a final solution of this problem is not yet in sight and may well require a deep modification of the foundation of quantum mechanics, such as would account in the same basic manner for the elementary electric charge e as relativity theory and our present quantum mechanics account for c and h."

"Einstein's theory of relativity has advanced our ideas of the structure of the cosmos a step further. It is as if a wall which separated us from Truth has collapsed. Wider expanses and greater depths are now exposed to the searching eye of knowledge, regions of which we had not even a presentiment. It has brought us much nearer to grasping the plan that underlies all physical happening."

"It was my wish to present this great subject as an illustration of the itermingling of philosophical, mathematical, and physical thought, a study which is dear to my heart. This could be done only by building up the theory systematically from the foundations, and by restricting attention throughout to the principles. But I have not been able to satisfy these self-imposed requirements: the mathematician predominates at the expense of the philosopher."

"To gaze up from the ruins of the oppressive present towards the stars is to recognise the indestructible world of laws, to strengthen faith in reason, to realise the "harmonia mundi" that transfuses all phenomena, and that never has been, nor will be, disturbed."

"A new theory by the author has been added, which draws the physical inferences consequent on the extension of the foundations of geometry beyond Reimann... and represents an attempt to derive from world-geometry not only gravitational but also electromagnetic phenomena. Even if this theory is still only in its infant stage, I feel convinced that it contains no less truth than Einstein's Theory of Gravitation—whether this amount of truth is unlimited or, what is more probable, is bounded by the Quantum Theory."

"With Mie's view of matter there is contrasted another, according to which matter is a limiting singularity of the field, but charges and masses are force-fluxes in the field. This entails a new and more cautious attitude towards the whole problem of matter."

"Space and time are commonly regarded as the forms of existence of the real world, matter as its substance. A definite portion of matter occupies a definite part of space at a definite moment of time. It is in the composite idea of motion that these three fundamental conceptions enter into intimate relationship."

"The Greeks made Space the subject-matter of a science of supreme simplicity and certainty. and certainty Out of it grew, in the mind of classical antiquity, the idea of pure science. Geometry became one of the most powerful expressions of that sovereignty of the intellect that inspired the thought of those times. At a later epoch, when the intellectual despotism of the Church... had crumbled, and a wave of scepticism threatened to sweep away all that had seemed most fixed, those who believed in Truth clung to Geometry as to a rock, and it was the highest ideal of every scientist to carry on his science "more geometrico". Matter... could be measured as a quantity and... its characteristic expression as a substance was the Law of Conservation of Matter... This, which has hitherto represented our knowledge of space and matter, and which was in many quarters claimed by philosophers as a priori knowledge, absolutely general and necessary, stands to-day a tottering structure."

"First, the physicists in the persons of Faraday and Maxwell, proposed the "electromagnetic field" in contradistinction to matter, as a reality of a different category. Then, during the last century, the mathematicians, … secretly undermined belief in the evidence of Euclidean Geometry. And now, in our time, there has been unloosed a cataclysm which has swept away space, time, and matter hitherto regarded as the firmest pillars of natural science, but only to make place for a view of things of wider scope and entailing a deeper vision. This revolution was promoted essentially by the thought of one man, Albert Einstein."

"The rapid development of science... has, as it were, burst its old shell, now become too narrow."

"Recognition of the subjectivity of the qualities of sense is found in Galilei (and also in Descartes and Hobbes) in a form closely related to the principle underlying the constructive mathematical method of our modern physics which repudiates" qualities"."

"In the field of philosophy Kant was the first to take the next decisive step towards the point of view that not only the qualities revealed by the senses, but also space and spatial characteristics have no objective significance in the absolute sense; in other words, that space, too, is only a form of our perception."

"In the realm of physics it is perhaps only the theory of relativity which has made it quite clear that the two essences, space and time, entering into our intuition, have no place in the world constructed by mathematical physics. Colours are thus "really" not even æther-vibrations, but merely a series of values of mathematical functions in which occur four independent parameters corresponding to the three dimensions of space, and the one of time."

"It is the nature of a real thing to be inexhaustible in content; we can get an ever deeper insight into this content by the continual addition of new experiences, partly in apparent contradiction, by bringing them into harmony with one another. In this interpretation, things of the real world are approximate ideas. From this arises the empirical character of all our knowledge of reality."

"Time is the primitive form of the stream of consciousness. ...If we project ourselves outside the stream of consciousness and represent its content as an object, it becomes an event happening in time, the separate stages of which stand to one another in the relations of earlier and later."

"All characteristics of material things as they are presented to us in the acts of external perception (e.g. colour) are endowed with the separateness of spatial extension, but it is only when we build up a single connected real world out of all our experiences that the spatial extension, which is a constituent of every perception, becomes a part of one and the same all-inclusive space. … every material thing can, without changing content, equally well occupy a position in Space different from its present one. This immediately gives us the property of the homogeneity of space which is the root of the conception, Congruence."

"Consciousness spreads out its web, in the form of time, over reality."

"After Riemann had made known his discoveries, mathematicians busied themselves with working out his system of geometrical ideas formally; chief among these were Christoffel, Ricci, and Levi-Civita. Riemann... clearly left the real development of his ideas in the hands of some subsequent scientist whose genius as a physicist could rise to equal flights with his own as a mathematician. After a lapse of seventy years this mission has been fulfilled by Einstein."

"Above all, the ominous clouds of those phenomena that we are with varying success seeking to explain by means of the quantum of action, are throwing their shadows over the sphere of physical knowledge, threatening no one knows what new revolution."

"The scene of action of reality is not a three-dimensional Euclidean space but rather a four-dimensional world, in which space and time are linked together indissolubly. However deep the chasm may be that separates the intuitive nature of space from that of time in our experience, nothing of this qualitative difference enters into the objective world which physics endeavors to crystallize out of direct experience. It is a four-dimensional continuum, which is neither "time" nor "space". Only the consciousness that passes on in one portion of this world experiences the detached piece which comes to meet it and passes behind it as history, that is, as a process that is going forward in time and takes place in space."

"Hermann Weyl’s 1918 text Das Kontinuum... investigates how much of the mathematical corpus can be retained if we restrict ourselves to predicative definitions and methods of proof. He presents a foundational system in which it is impossible to perform an impredicative definition. ...It is an excellent example of a fully developed non-mainstream foundational system for mathematics."

"Hermann Weyl was both a mathematician and a mathematical physicist. Weyl wrote on mathematics, general relativity... quantum mechanics... art and philosophy. His smaller book on philosophy is entitled The Open World. It is made up of lectures... in 1932 at Yale University. In the philosophy of science, according to Weyl, complexity is essential in understanding the concept of a law of nature. If laws of nature may be arbitrarily complex, he argued, the very concept... becomes vacuous. What difference would remain... if the laws meant to explain them were as complex as the phenomena they are meant to explain? Laws of nature must be simple."

"In the first attempt to introduce gauge theories in physics, Hermann Weyl, around the 1920s, proposed certain scale transformations to be a fundamental symmetry of nature."

"I inquired of Dyson whether Weyl had given an example of his having sacrificed truth for beauty. I learned that the example which Weyl gave was his gauge theory of gravitation which he had worked out in his Raum-Zeit-Materie. Apparently, Weyl became convinced that this theory was not true as a theory of gravitation; but still it was so beautiful that he did not wish to abandon it and so he kept it alive for the sake of beauty. But much later, it did turn out that Weyl's instinct was right after all, when the formalism of gauge invariance was incorporated into quantum electrodynamics."

"Weyl considered an aspect about general relativity... the nonpreservation of direction in a curved space. ...[He] decided to consider the possibility that length was also not preserved. ...To effect this change mathematically, Weyl had to make a slight modification in the structure of general relativity. He assumed that in addition to the usual metric (set of numbers or variables) that described the gravitational field, there was another one related to length. ...amazingly when the result was analyzed Maxwell's equations mysteriously appeared. It almost seemed as if a bit of magic had occurred and scientists quickly became interested in the miracle. ...but with detailed analysis the theory was shown to be flawed. Einstein was the first to put his finger on the flaw. ...Weyl soon acknowledged the flaw and laid his theory to rest. It may have been a failure (actually it was not an entire failure; a similar idea is used today in modern field theory), but it did accomplish something important: it got people interested in the possibility that the electromagnetic and gravitational field could be unified. Einstein soon began working on an alternative theory, as did others."

"Weyl never became a devoted adherent to any single philosophy. He rather was a wanderer through the philosophical fields differing with the changes in his scientific view..."

"He realized that formal mathematics might even have an advantage over immediately insightful ("phenomenological") mathematics, because in its conceptual constitution it was free from the restrictions of the latter. I will call this view the symbolic realism of the "mature" Weyl."

"Quantum theory does not trouble me at all. It is just the way the world works. What eats me, gets me, drives me, pushes me, is to understand how it got that way. What is the deeper foundation underneath it? Where does it come from? So that we won’t see it as something that is unwelcome by friends that we admire—John Bell and many others—it will be something that will make you say, ‘It couldn’t have been otherwise.’ We haven’t gotten to that stage yet, and until we do, we have not met the challenge that is right there. I continue to say that the quantum is the crack in the armor that covers the secret of existence. To me it’s a marvelous stimulus, hope, and driving force. And yet I am afraid that just the word—‘hope’—is what does not eat, or possess, or drive so many of our colleagues in the field. They’re content to take the theory for granted, rather than to find out where it comes from. But you would hardly feel the drive to find out where from if you don’t feel that the theory is utterly right. I have been brought up from ‘childhood’ to feel that it is utterly right. Here I was, reading that book of Weyl’s at the age of eighteen and just crazy about it."

"For two decades the supporters of Bolshevism have been hammering it into the masses that dictatorship is a vital necessity for the defense of the so-called proletarian interests against the assaults of and for paving the way for Socialism. They have not advanced the cause of Socialism by this propaganda, but have merely smoothed the way for Fascism in Italy, Germany and Austria by causing millions of people to forget that dictatorship, the most extreme form of tyranny, can never lead to social liberation. In Russia, the so-called dictatorship of the proletariat has not led to Socialism, but to the domination of a new bureaucracy over the proletariat and the whole people. … What the Russian autocrats and their supporters fear most is that the success of in Spain might prove to their blind followers that the much vaunted "necessity of dictatorship" is nothing but one vast fraud which in Russia has led to the despotism of Stalin and is to serve today in Spain to help the counter-revolution to a victory over the revolution of the workers and the peasants."

"I am an Anarchist not because I believe Anarchism is the final goal, but because there is no such thing as a final goal."

"The deeper we trace the political influences in history, the more are we convinced that the "will to power" has up to now been one of the strongest motives in the development of human social forms. The idea that all political and social events are but the result of given economic conditions and can be explained by them cannot endure careful consideration. That economic conditions and the special forms of social production have played a part in the evolution of humanity everyone knows who has been seriously trying to reach the foundations of social phenomena. This fact was well known before Marx set out to explain it in his manner. A whole line of eminent French socialists like Saint–Simon, Considerant, Louis Blanc, Proudhon and many others had pointed to it in their writings, and it is known that Marx reached socialism by the study of these very writings."

"Every process which arises from our physical being and is related to it, is an event which lies outside of our volition. Every social process, however, arises from human intentions and human goal setting and occurs within the limits of our volition. Consequently, it is not subject to the concept of natural necessity. … We are here stating no prejudiced opinion, but merely an established fact. Every result of human purposiveness is of indisputable importance for man's social existence, but we should stop regarding social processes as deterministic manifestations of a necessary course of events. Such a view can only lead to the most erroneous conclusions and contribute to a fatal confusion in our understanding of historical events. It is doubtless the task of the historian to trace the inner connection of historical events and to make clear their causes and effects, but he must not forget that these connections are of a sort quite different from those of natural physical events and must therefore have quite a different valuation."

"However fully man may recognise cosmic laws he will never be able to change them, because they are not his work. But every form of his social existence, every social institution which the past has bestowed on him as a legacy from remote ancestors, is the work of men and can be changed by human will and action or made to serve new ends. Only such an understanding is truly revolutionary and animated by the spirit of the coming ages. Whoever believes in the necessary sequence of all historical events sacrifices the future to the past. He explains the phenomena of social life, but he does not change them. In this respect all fatalism is alike, whether of a religious, political or economic nature. Whoever is caught in its snare is robbed thereby of life's most precious possession; the impulse to act according to his own needs. It is especially dangerous when fatalism appears in the gown of science, which nowadays so often replaces the cassock of the theologian; therefore we repeat: The causes which underlie the processes of social life have nothing in common with the laws of physical and mechanical natural events, for they are purely the results of human purpose, which is not explicable by scientific methods. To misinterpret this fact is a fatal self-deception from which only a confused notion of reality can result."

"No thinking man in this day can fail to recognise that one cannot properly evaluate an historical period without considering economic conditions. But much more one-sided is the view which maintains that all history is merely the result of economic conditions, under whose influence all other life phenomena have received form and imprint. There are thousands of events in history which cannot be explained by purely economic reasons, or by them alone. It is quite possible to bring everything within the terms of a definite scheme, but the result is usually not worth the effort. There is scarcely an historical event to whose shaping economic causes have not contributed, but economic forces are not the only motive powers which have set everything else in motion. All social phenomena are the result of a series of various causes, in most cases so inwardly related that it is quite impossible clearly to separate one from the other. We are always dealing with the interplay of various causes which, as a rule, can be clearly recognised but cannot be calculated according to scientific methods."

"The will to power which always emanates from individuals or from small minorities in society is in fact a most important driving force in history. The extent of its influence has up to now been regarded far too little, although it has frequently been the determining factor in the shaping of the whole of economic and social life."

"The view which sees in every capitalist only a profit machine may very well meet the demands of propaganda, but it is conceived much too narrowly and does not correspond to reality. Even in modern giant capitalism the power-political interests frequently play a larger part than the purely economic considerations, although it is difficult to separate them from each other... The morbid desire to make millions of men submissive to a definite will and to force whole empires into courses which are useful to the secret purposes of small minorities, is frequently more evident in the typical representatives of modern capitalism than are purely economic considerations or the prospect of greater material profit. The desire to heap up ever increasing profits today no longer satisfies the demands of the great capitalistic oligarchies. Every one of its members knows what enormous power the possession of great wealth places in the hands of the individual and the caste to which he belongs. This knowledge gives a tempting incentive and creates that typical consciousness of mastery whose consequences are frequently more destructive than the facts of monopoly itself."

"Because of his social position there are left no limits to the power lust of the modern capitalist. He can interfere with inconsiderate egoism in the lives of his fellowmen and play the part of Providence for others. Only when we take into consideration this passionate urge for political power over their own people as well as over foreign nations are we able really to understand the character of the typical representatives of modern capitalism. It is just this trait which makes them so dangerous to the social structure of the future."

"This Caesarean madness stops at no barrier. Without compunction it rides roughshod over those achievements of the past which have all too often had to be purchased with the heart's blood of the people. It is always ready to smother with brutal violence the last rights and the last liberties which might interfere with its plans for holding all social activities within the rigid forms set by its will. This is the great danger which threatens us today and which immediately confronts us. The success or failure of monopolistic capitalistic power plans will determine the structure of the social life of the near future."

"We have increased and developed our technical ability to a degree which appears almost fantastic, and yet man has not become richer thereby; on the contrary he has become poorer. Our whole industry is in a state of constant insecurity. And while billions of wealth are criminally destroyed in order to maintain prices, in every country millions of men live in the most frightful poverty or perish miserably in a world of abundance and so-called "overproduction." The machine, which was to have made work easier for men, has made it harder and has gradually changed its inventor himself into a machine who must adjust himself to every motion of the steel gears and levers. And just as they calculate the capacity of the marvellous mechanism to the tiniest fraction, they also calculate the muscle and nerve force of the living producers by definite scientific methods and will not realise that thereby they rob him of his soul and most deeply defile his humanity. We have come more and more under the dominance of mechanics and sacrificed living humanity to the dead rhythm of the machine without most of us even being conscious of the monstrosity of the procedure. Hence we frequently deal with such matters with indifference and in cold blood as if we handled dead things and not the destinies of men."

"To maintain this state of things we make all our achievements in science and technology serve organised mass murder; we educate our youth into uniformed killers, deliver the people to the soulless tyranny of a bureaucracy, put men from the cradle to the grave under police supervision, erect everywhere jails and penitentiaries, and fill every land with whole armies of informers and spies. Should not such "order," from whose infected womb are born eternally brutal power, injustice, lies, crime and moral rottennesslike poisonous germs of destructive plagues gradually convince even conservative minds that it is order too dearly bought?"

"The growth of technology at the expense of human personality, and especially the fatalistic submission with which the great majority surrender to this condition, is the reason why the desire for freedom is less alive among men today and has with many of them given place completely to a desire for economic security. This phenomenon need not appear so strange, for our whole evolution has reached a stage where nearly every man is either ruler or ruled; sometimes he is both. By this the attitude of dependence has been greatly strengthened, for a truly free man does not like to play the part of either the ruler or the ruled. He is, above all, concerned with making his inner values and personal powers effective in a way as to permit him to use his own judgment in all affairs and to be independent in action. Constant tutelage of our acting and thinking has made us weak and irresponsible; hence, the continued cry for the strong man who is to put an end to our distress. This call for a dictator is not a sign of strength, but a proof of inner lack of assurance and of weakness, even though those who utter it earnestly try to give themselves the appearance of resolution. What man most lacks he most desires. When one feels himself weak he seeks salvation from another's strength; when one is cowardly or too timid to move one's own hands for the forging of one's fate, one entrusts it to another. How right was Seume when he said: "The nation which can only be saved by one man and wants to be saved that way deserves a whipping!""

"For the machine, because of the way it is built, can work only in a given direction, no matter who pulls its levers."

"Anarchism is a definite intellectual current in the life of our times, whose adherents advocate the abolition of economic monopolies and of all political and social coercive institutions within society. In place of the present capitalistic economic order Anarchists would have a free association of all productive forces based upon co-operative labour, which would have as its sole purpose the satisfying of the necessary requirements of every member of society, and would no longer have in view the special interest of privileged minorities within the social union. In place of the present state organisation with their lifeless machinery of political and bureaucratic institutions Anarchists desire a federation of free communities which shall be bound to one another by their common economic and social interest and shall arrange their affairs by mutual agreement and free contract."

"The economic dictatorship of the monopolies and the political dictatorship of the totalitarian state are the outgrowth of the same political objectives, and the directors of both have the presumption to try to reduce all the countless expressions of social life to the mechanical tempo of the machine and to tune everything organic to the lifeless machine of the political apparatus. Our modern social system has split the social organism in every country into hostile classes internally, and externally it has broken the common cultural circle up into hostile nations; and both classes and nations confront one another with open antagonism and by their ceaseless warfare keep the communal social life in continual convulsions."

"Anarchism is no patent solution for all human problems, no Utopia of a perfect social order, as it has so often been called, since on principle it rejects all absolute schemes and concepts. It does not believe in any absolute truth, or in definite final goals for human development, but in an unlimited perfectibility of social arrangements and human living conditions, which are always straining after higher forms of expression, and to which for this reason one can assign no definite terminus nor set any fixed goal. The worst crime of any type of state is just that it always tries to force the rich diversity of social life into definite forms and adjust it to one particular form, which allows for no wider outlook and regards the previously exciting status as finished. The stronger its supporters feel themselves, the more completely they succeed in bringing every field of social life into their service, the more crippling is their influence on the operation of all creative cultural forces, the more unwholesomely does it affect the intellectual and social development of any particular epoch."

"Anarchism recognises only the relative significance of ideas, institutions, and social conditions. It is, therefore not a fixed, self enclosed social system, but rather a definite trend in the historical development of mankind, which, in contrast with the intellectual guardianship of all clerical and governmental institutions, strives for the free unhindered unfolding of all the individual and social forces in life. Even freedom is only a relative, not an absolute concept, since it tends constantly to broaden its scope and to affect wider circles in manifold ways. For the Anarchist, freedom is not an abstract philosophical concept, but the vital concrete possibility for every human being to bring to full development all capacities and talents with which nature has endowed him, and turn them to social account. The less this natural development of man is interfered with by ecclesiastical or political guardianship, the more efficient and harmonious will human personality become, the more will it become the measure of the intellectual culture of the society in which it has grown."

"Every culture, if its natural development is not too much affected by political restrictions, experiences a perpetual renewal of the formative urge, and out of that comes an ever growing diversity of creative activity. Every successful piece of work stirs the desire for greater perfection and deeper inspiration; each new form becomes the herald of new possibilities of development."

"Power operates only destructively, bent always on forcing every manifestation of life into the straitjacket of its laws. Its intellectual form of expression is dead dogma, its physical form brute force. And this unintelligence of its objectives sets its stamp on its supporters also and renders them stupid and brutal, even when they were originally endowed with the best of talents. One who is constantly striving to force everything into a mechanical order at last becomes a machine himself and loses all human feeling. It was from the understanding of this that modern Anarchism was born and now draws its moral force. Only freedom can inspire men to great things and bring about social and political transformations. The art of ruling men has never been the art of educating men and inspiring them to a new shaping of their lives. Dreary compulsion has at its command only lifeless drill, which smothers any vital initiative at its birth and can bring forth only subjects, not free men. Freedom is the very essence of life, the impelling force in all intellectual and social development, the creator of every new outlook for the future of mankind. The liberation of man from economic exploitation and from intellectual and political oppression, which finds its finest expression in the world-philosophy of Anarchism, is the first prerequisite for the evolution of a higher social culture and a new humanity."

"Ideas do not make a movement; they are themselves merely the product of concrete situations, the intellectual precipitate of particular conditions of life. Movements arise only from the immediate and practical necessities of social life and are never the result of purely abstract ideas. But they acquire their irresistible force and their inner certainty of victory only when they are vitalised by a great idea, which gives them life and intellectual content."

"Modern Anarcho-Syndicalism is a direct continuation of those social aspirations which took shape in the bosom of the First International and which were best understood and most strongly held by the libertarian wing of the great workers' alliance."

"Participation in parliamentary politics has affected the Socialist labour movement like an insidious poison. It destroyed the belief in the necessity of constructive Socialist activity and, worst of all, the impulse to self-help, by inoculating people with the ruinous delusion that salvation always comes from above. Thus, in place of the creative Socialism of the old International, there developed a sort of substitute product which has nothing in common with real Socialism but the name. Socialism steadily lost its character of a cultural ideal, which was to prepare the peoples for the dissolution of capitalist society, and, therefore, could not let itself be halted by the artificial frontiers of the national states. In the minds of the leaders of this new phase of the Socialist movement the interests of the national state were blended more and more with the alleged aims of their party, until at last they became unable to distinguish any definite boundaries between them. So inevitably the labour movement was gradually incorporated in the equipment of the national state and restored to this equilibrium which it had actually lost before."

"For the Anarcho-Syndicalists the trade union is by no means a mere transitory phenomenon bound up with the duration of capitalist society, it is the germ of the Socialist society of the future, the elementary school of Socialism in general. Every new social structure makes organs for itself in the body of the old organism. Without this preliminary any social evolution is unthinkable. Even revolutions can only develop and mature the germs which already exist and have made their way into the consciousness of men; they cannot themselves create these germs or create new worlds out of nothing. It therefore concerns us to plant these germs while there is still yet time and bring them to the strongest possible development, so as to make the task of the coming social revolution easier and to ensure its permanence. All the educational work of the Anarcho-Syndicalist is aimed at this purpose."

"For the state centralisation is the appropriate form of organisation, since it aims at the greatest possible uniformity in social life for the maintenance of political and social equilibrium. But for a movement whose very existence depends on prompt action at any favourable moment and on the independent thought and action of its supporters, centralism could but be a curse by weakening its power of decision and systematically repressing all immediate action … Organisation is, after all, only a means to an end. When it becomes an end in itself, it kills the spirit and the vital initiative of its members and sets up that domination by mediocrity which is the characteristic of all bureaucracies."

"It has often been charged against Anarcho-Syndicalism that it has no interest in the political structure of the different countries, and consequently no interest in the political struggles of the time, and confines its activities to the fight for purely economic demands. This idea is altogether erroneous and springs either from outright ignorance or wilful distortion of the facts. It is not the political struggle as such which distinguishes the Anarcho-Syndicalists from the modern labour parties, both in principle and in tactics, but the form of this struggle and the aims which it has in view. They by no means rest content with the ideal of a future society without lordship; their efforts are also directed, even today, at restricting the activities of the state and blocking its influence in every department of social life wherever they see an opportunity. It is these tactics which mark off Anarcho- Syndicalist procedure from the aims and methods of the political labour parties, all of whose activities tend constantly to broaden the sphere of influence of the political power of the state and to extend it in ever increasing measure over the economic life of society."

"Political rights do not exist because they have been legally set down on a piece of paper, but only when they have become the ingrown habit of a people, and when any attempt to impair them will meet with the violent resistance of the populace. Where this is not the case, there is no help in any parliamentary Opposition or any Platonic appeals to the constitution. One compels respect from others when he knows how to defend his dignity as a human being. This is not only true in private life, it has always been the same in political life as well. The peoples owe all the political rights and privileges which we enjoy today in greater or lesser measure, not to the good will of their governments, but to their own strength."

"True intellectual culture and the demand for higher interests in life does not become possible until man has achieved a certain material standard of living, which makes him capable of these. Without this preliminary any higher intellectual aspirations are quite out of the question. Men who are constantly threatened by direst misery can hardly have much understanding of the higher cultural values. Only after the workers, by decades of struggle, had conquered for themselves a better standard of living could there be any talk of intellectual and cultural development among them. But it is just these aspirations of the workers which the employers view with deepest distrust. For capitalists as a class, the well-known saying of the Spanish minister, Juan Bravo Murillo, still holds good today:"We need no men who can think among the workers; what we need is beasts of toil.""

"Above all it is necessary to cure the labour movement of its inner ossification and rid it of the empty sloganeering of the political parties, so that it may forge ahead intellectually and develop within itself the creative conditions which must precede the realisation of Socialism. The practical attainability of this goal must become for the workers an inner certainty and must ripen into an ethical necessity. The great final goal of Socialism must emerge from all the practical daily struggles, and must give them a social character. In the pettiest struggle, born of the needs of the moment, there must be mirrored the great goal of social liberation, and each such struggle must help to smooth the way and strengthen the spirit which transforms the inner longing of its bearers into will and deed."

"We came from different worlds, worlds as unrelated and strange to each other as the little town of Slotopol in the Ukraine and the ancient city on the Rhine where I was born. As to how and why life brought us together, a whole story could be written about it without getting closer to the truth. The how may perhaps be explained; the why is as unfathomable as life itself...We found each other, and although each came from an entirely different world, we built a world of our own together. This, alone, was the essence of our union...I lived with her for fifty-eight years. We knew bitter privations and experienced many hardships, but none of them could destroy our quiet happiness. There was something in our life that can hardly be described, a hidden temple which we alone could enter...We had to endure many a malicious thrust of fate, but we also experienced many joyful hours, such as are granted to few and cannot be bought. When we were alone together in our free evenings, I would read aloud to Millie many of the world’s great books. Over the years we enjoyed hundreds of works by writers of every nationality and every period. A unique atmosphere pervaded then our home, exhilarating and purifying...We were never bored with each other, and always found that which was worth while and made life more beautiful. Had Milly been in accord with everything I said, this would not have been possible. But her native intelligence allowed her to form her own opinions on everything, and she was able to express them with skill. When, on such occasions, the discussion became heated, she would suddenly smile, put her arms around me and say: “We really are a funny couple.” At that we would both burst out into happy laughter. We never had to seek the blue bird of happiness afar; it was in our midst...When two people whom fate brought together share a companionship as long as ours, they gradually become inseparable. This happened with us, too. Whenever the name of one was mentioned, the name of the other was echoed. Thus we became the “romantic pair,” as our Spanish friend Tarrida del Marmol once called us in jest."

"Milly was a person with an inherent sense of responsibility, such as one seldom finds, and it is precisely for this reason that she was a truly free human being in everything she thought and did. When she arrived in London, a girl in her teens, she denied herself every extra penny’s worth of food until, after three years, she was at last able to bring her parents and her three sisters from Russia and provide a home for them. The effort required for this can only be appreciated by someone familiar with the unbelievable working conditions which existed in the London ghetto at that time. Doing things of this sort was to Milly a matter of course."

"Milly was a woman of rare stature and nobility who rejected all that was ugly and mean. She was like a mother to her younger friends and comrades; even in her later years she was always surrounded by young people, who loved and revered her. Wherever we lived our modest home was a gathering place for people of different races and nationalities and it was Milly to whom it owed its warmth and charm."

"Milly was a courageous woman who always stood up for her conviction. This she proved during the first World War as well as on numerous other occasions. When, during the war, the English government issued a decree compelling all Russian immigrants in England to enroll in the British army or face deportation to Russia, she immediately joined the protest movement and was promptly arrested. The defense lawyer who was placed at her disposal had, without consulting her, presented a plea in which he endeavored to absolve her of all guilt in the matter. Milly first learned of this statement when her case came up for trial. She immediately lodged a protest and declared: “I am grateful to my attorney for his good intentions but nevertheless declare that I will openly voice my convictions, come what may. I believe that the voice of one’s conscience is the only true forum of justice.” This forthright avowal resulted in her imprisonment for two and a half years, but even her judges had to respect her honesty and courage."

"It was inevitable that some day the hour should come when one of us would have to go. But this is sober logic which cannot lessen the pain of the bereaved. I only know that, with this wonderful woman, something was taken from me that no eternity can bring back. We have all lost her, for, with Milly, one of the last of the old guard has passed away, one who contributed sixty years of her life to a cause that will never die as long as men live on this earth."

"She died on November 23rd, 1955 and was cremated on the 27th in accordance with her wishes. Once when we happened to touch on the subject she said, half in jest: “Perhaps it is all the same to the dead what happens to them but I find it beautiful to be consumed by flames, for fire is a pure element. To be eaten up by worms in the brave is ugly and repugnant to my feelings.” She was right. We went to life together for almost sixty years and my ashes will mingle with hers when my hour comes."

"She opened a door in my heart which had been unknown to me before and which might never have been opened without her. Through the open door came sunshine, came joyous experience and inner peace without which life would be hopelessly distorted. That is why she will always be with me, my companion of so many fruitful and happy years. She stood undismayed through storm and stress and, at the same time was a tender mother to our child. She was a part, and surely the best part of my life. Death may separate us physically, it can never erase her image from my heart or dim the memories of the precious years we spent."

"Rudolph Rocker is known throughout the international revolutionary and Anarchist movement as one of our ablest and most devoted comrades. He is one the most beloved men in our ranks because of his truly beautiful and noble personality. We ourselves have known Rocker for many years and respect, admire, and love him, as indeed he is respected and loved by thousands of comrades in the Anarchist and revolutionary syndicalist movement who have been fortunate enough to meet Rocker as teacher, lecturer, comrade and friend."

"My friends Rudolf and Milly Rocker"

"You will be glad to hear Sasha dear that also Rudolf has started to work, at last: he actually begun to write his memoirs...Never before he was in such a state of spirit and how happy I am to see him in his present state. He is so absorbed by his work that I cannot get him away from the desk. A new spirit came over him, living through once more every phase of his youth. He has only done two chapters by now, but you can tell already that it is going to be a very interesting work, and I hope a valuable document."

"My very worst worries are Rudolf’s tours, they are killing us both. If only we could get along without lecture-tours we would both be happy. But alas, how should we exist? I don’t know how it was at your time here, now lecture tours are physical and mainly mental torture. Rudolf simply loaths it and he is the most miserable man in the world when he is on route. He never enjoyed speaking, but worst of all when he has to lecture in Yiddish or English. The tour begun very miserably, his mood is simply terrible. He was happy at his work, he lived in it, got young once more, and it was a pleasue to see him at his desk. Now he had to put it aside and take up work which instead of being a pleasure is a physical and mental torture, so you can imagine how he must feel."

"The real argument against Christianity is the experience of life, this experience of darkness. And I have always observed that the elemental force and the arbitrary prejudgment which lie behind the technical arguments of the learned — or rather of individual learned men — against Christianity always spring from these ultimate experiences of existence which plunge mind and heart into darkness, fatigue and despair."

"The devout Christian of the future will either be a 'mystic', one who has 'experienced' something, or he will cease to be anything at all."

"Grace is everywhere as an active orientation of all created reality toward God, though God does not owe it to any creature to give it this special orientation. Grace does not happen in isolated instances here and there in an otherwise profane and graceless world. It is legitimate, of course, to speak of grace-events which occur at discrete points in space and time. But then what we are really talking about is the existential and historical acceptance of this grace by human freedom. … Grace itself … is everywhere and always, even though a human being's freedom can sinfully say no to it, just as a human being's freedoms can protest against humankind itself. This immanence of grace in the conscious world always and everywhere does not take away the gratuity of grace, because God's immediacy out of self-giving love is not something anyone can claim as his or her due. The immanence of grace always and everywhere does not make salvation history cease to be history, because history is the acceptance of grace by the historical freedom of human beings and the history of spirit coming ever more to itself in grace."

"A new large-scale war will end with the destruction of human culture and civilization. Therefore, this trial must contribute toward preventing such degenerate wars in the future, and toward establishing rules whereby human beings can live together."

"I felt this coming. I tried unsuccessfully to assassinate Hitler in 1945. I am not concerned with jurisdiction of the court as Hess or others are. History will show the trials to be necessary."

"The sacrifices which were made on both sides after January 1945 were without sense. The dead of this period will be the accusers of the man responsible for the continuation of that fight, Adolf Hitler, just as much as the destroyed cities, destroyed in that last phase, who had lost tremendous cultural values and tremendous numbers of dwellings.... The German people” he said” remained faithful to Adolf Hitler until the end. He has betrayed them knowingly. He has tried to throw them into the abyss..."

"The tremendous danger, however, contained in this totalitarian system only became abundantly clear at the moment when we were approaching the end. It was then that one could see what the meaning of the principle was, namely, that every order should be carried out without any criticism. Everything . . . you have seen in the way of orders which were carried out without any consideration, did after all turn out to be mistakes . . . This system let me put it like this to the end of the system it had become clear what tremendous dangers are contained in any such system, as such quite apart from Hitler's principle. The combination of Hitler and this system, then, brought about this tremendous catastrophe to this world."

"20 years. Well … that's fair enough. They couldn't have given me a lighter sentence, considering the facts, and I can't complain. I said the sentences must be severe, and I admitted my share of the guilt, so it would be ridiculous if I complained about the punishment."

"Hitler's dictatorship differed in one fundamental point from all its predecessors in history. His was the first dictatorship in the present period of technical development, a dictatorship which made complete use of all technical means for the domination of its own country. Through technical means like the radio and the loud-speaker, eighty million people were deprived of independent thought. It was thereby possible to subject them to the will of one man."

"The Nuremberg Trial stands for me still today as an attempt to break through to a better world. Still today I acknowledge as generally correct the reasons of my sentence by the International Military Tribunal. Moreover, I still today consider as just that I assume the responsibility and thus the guilt for everything that was perpetrated by way of, generally speaking, crime, after my joining the Hitler Government on the 8th February 1942. Not the individual mistakes, grave as they may be, are burdening my conscience, but my having acted in the leadership. Therefore, I for my person, have in the Nuremberg Trial, confessed to the collective responsibility and I am also maintaining this today still. I still see my main guilt in my having approved of the persecution of the Jews and of the murder of millions of them."

"Hatred of the Jews was Hitler's motor and central point perhaps even the very element which motivated him. The German people, the German greatness, the Empire, they all meant nothing to him in the last analysis. For this reason, he wished in the final sentence of his testament, to fixate us Germans, even after the apocalyptic downfall in a miserable hatred of the Jews...When speaking of the victims of the bomb raids, particularly after the massive attacks on Hamburg in Summer 1943, he again and again reiterated that he would avenge these victims on the Jews; just as if the air-terror against the civilian population actually suited him in that it furnished him with a belated substitute motivation for a crime decided upon long ago and emanating from quite different layers of his personality. Just as if he wanted to justify his own mass murders with these remarks."

"So long as Hitler had temperamental outbursts of hate, there was yet hope for a change towards more moderate directions. Therefore, it was the resoluteness and coldness which made his outbreaks against the Jews so convincing. In other areas when he announced horrifying decisions in a cold and quiet voice, those around him, and I myself knew that things had now become serious. And with just this cold superiority he declared also, when we occasionally had lunch together, that he was set to destroy the Jews in Europe."

"The young district leader chose Bauhaus wallpapers at my suggestion, although I had hinted that these were "Communist" wallpapers. He waved that warning aside with a grand gesture: "We will take the best of everything, even from the Communists." In saying this he was expressing what Hitler and his staff had already been doing for years: picking up anything that promised success without regard for ideology…"

"The danger that hung over Moscow in the winter of 1941 struck [Hitler] as similar to his present predicament. In a brief access of confidence, he might remark with a jesting tone of voice that it would be best, after victory over Russia, to entrust the administration of the country to Stalin, under German hegemony, of course, since he was the best imaginable man to handle the Russians. In general he regarded Stalin as a kind of colleague. When Stalin's son was taken prisoner it was out of this respect, perhaps, that Hitler ordered him to be given especially good treatment."

"In contrast to the ultimate realization that he was dealing with a formidable enemy in the east, Hitler clung to the end to his preconceived opinion that the troops of the Western countries were poor fighting material. Even the Allied successes in Africa and Italy could not shake his belief that these soldiers would run away at the first serious onslaught. He was convinced that these soldiers would run away from the first serious onslaught. He was convinced that democracy enfeebled a nation. As late as the summer of 1944 he held to his theory that all the ground that had been lost in the West would be quickly reconquered. His opinions on the Western statesmen had a similar bias. He considered Churchill, as he often stated during the situation conferences, an incompetent, alcoholic demagogue. And he asserted in all seriousness that Roosevelt was not a victim of infantile paralysis but of syphilitic paralysis and was therefore mentally unsound. These opinions, too, were indications, of his flight from reality in the last years of his life."

"Basically, I exploited the phenomenon of the technician’s often blind devotion to his task. Because of what seems to be the moral neutrality of technology, these people were without any scruples about their activities. The more technical the world imposed on us by the war, the more dangerous was this indifference of the technician to the direct consequences of his anonymous activities."

"Even the last scintillating assembly of the leaders of the Reich could scarcely distract me from my cares. That was the gala celebration of Goering's birthday on January 12, 1944, which he held at Karinhall. We all came with expensive presents, such as Goering expected: cigars from Holland, gold bars from the Balkans, valuable paintings and sculptures. Goering had let me know that he would like to have a marble bust of Hitler, more than life size, by Breker. The overladen gift table had been set up in the big library. Goering displayed it to his guests and spread out on it the building plans his architect had prepared for his birthday. Goering's palace-like residence was to be more than doubled in size. At the magnificently set table in the luxurious dining room flunkies in white livery served a somewhat austere meal, in keeping with the conditions of the time. Funk, as he did every year, delivered the birthday speech at the banquet. He lauded Goering's abilities, qualities, and dignities and offered the toast to him as "one of the greatest Germans." Funk's extravagant words contrasted grotesquely with the actual situation. The whole thing was a ghostly celebration taking place against a background of collapse and ruin."

"Actually, a kind of state socialism seemed to be gaining more and more ground, furthered by many of the [Nazi] party functionaries. They had already managed to have all plants owned by the state distributed among the various party districts and subordinated to their own district enterprises... Our very system of industrial direction in the interests of war production could easily become the framework for a state-socialist economic order. The result was that our organization, the more efficient it became, was itself providing the party leaders with the instruments for the doom of private enterprise."

"In the burning and devastated cities, we daily experienced the direct impact of war. It spurred us to do our utmost...the bombing and the hardships that resulted from them did not weaken the morale of the populace."

"At a situation conference early in February the maps showed the catastrophic picture of innumerable breakthroughs and encirclements. I drew Doenitz aside: "Something must be done, you know." Doenitz replied with unwonted curtness: "I am here only to represent the navy. The rest is none of my business. The Fuehrer must know what he is doing.""

"Around the middle of February, I called on Goering one evening in Karinhall. I had discovered from studying the military map that he had concentrated his parachute division around his hunting estate. For a long time he had been made the scapegoat for all the failures of the Luftwaffe. At the situation conferences Hitler habitually denounced him in the most violent and insulting language before the assembled officers. He must have been even nastier in the scenes he had with Goering privately. Often, waiting in the anteroom, I could hear Hitler shouting at him. That evening in Karinhall, I established a certain intimacy with Goering for the first and only time. Goering had an excellent Rotschild-Lafite served at the fireplace and ordered the servant not to disturb us. Candidly, I described my disappointment with Hitler. Just as candidly, Goering replied that he well understood me and that he often felt much the same. However, he said, it was easier for me, since I had joined Hitler a great deal later and could free myself from him all the sooner. He, Goering, had much closer ties with Hitler; many years of common experiences and struggles had bound them together- and he could no longer break loose."

"At this time a high-ranking SS leader hinted to me that Himmler was preparing decisive steps. In February 1945, the Reichsführer-SS had assumed command of the Vistula Army Group, but he was no better than his successor at stopping the Russian advance. Hitler was now berating him also. Thus what personal prestige Himmler had retained was used up by a few weeks of commanding frontline troops. Nevertheless, everyone still feared Himmler, and I felt distinctly shaky one day on learning that Himmler was coming to see me about something that evening. This, incidentally, was the only time he ever called on me. My nervousness grew when Theodor Hupfauer, the new chief of our Central Office- with whom I had several times spoken rather candidly- told me in some trepidation that Gestapo chief Kaltenbrunner would be calling on him at the same hour. Before Himmler entered, by adjutant whispered to me: "He's alone." My office was without window panes; we no longer bothered replacing them since they were blasted out by bombs every few days. A wretched candle stood at the center of the table; the electricity was out again. Wrapped in our coats, we sat facing one another. Himmler talked about minor matters, asked about pointless details, and finally made the witless observation: "When the course is downhill there's always a floor to the valley, and once it is reached, Herr Speer, the ascent begins again." Since I expressed neither agreement nor disagreement with this proverbial wisdom and remained virtually monosyllabic throughout the conversation, he soon took his leave. I never found out what he wanted of it, or why Kaltenbrunner called on Hupfauer at the same time. Perhaps t hey had heard about my critical attitude and were seeking allies; perhaps they merely wanted to sound us out."

"At Mondorf and Nuremberg, Goering had undergone a systematic withdrawal cure which had ended his drug addiction. Ever since, he was in better form than I had ever seen him. He displayed remarkable energy and became the most formidable personality among the defendants. I thought it a great pity that he had not been up to this level before the outbreak of the war and in critical situations during the war. He would have been the only person whose authority and popularity Hitler would have had to reckon with. Actually, he had been one of the few sensible enough to foresee the doom that awaited us. But having thrown away his chance to save the country while that was still possible, it was absurd and truly criminal for him to use his regained powers to hoodwink his own people. His whole policy was one of deception. Once, in the prison yard something was said about Jewish survivors in Hungary. Goering remarked coldly: "So, there are still some there? I thought we had knocked off all of them. Somebody slipped up again." I was stunned."

"Hitler, as it were, came from nowhere- the returning primal being, as the historian Otto Hinze has remarked. The likes of him will always crop up again. Speer, on the other hand, was, by origin and upbringing, the product of a long process of civilization. He came from a respected home with strict values, and had furthermore received his training from a teacher who endeavored to communicate to his students not only professional knowledge, but also standards that would withstand all the temptations of the age. Speer far more than Hitler makes us realize how fragile these precautions are, and how the ground on which we all stand is always threatened."

"The destructive will came from Hitler. But he would not have achieved any of his objectives without the helpers, of which Speer is but one example."

"Speer preserved a sensitive heart through all the horrors of the closing years of the Third Reich. He was a good comrade, with an open character and an intelligent, natural manner. Originally an independent architect, he became Minister after Todt's early death. He disliked bureaucratic methods and attempted to act according to a healthy understanding of human nature. We worked together without friction and always did our best to give one another such assistance as lay within our power, which is surely the obvious and sensible way to behave. But of how many prominent men in the Third Reich could it be said that they pursued this obvious and sensible course? Speer always retained his objectivity. I never saw him become exaggeratedly excited. He managed to calm down his occasionally highly temperamental colleagues, and when inter-departmental strife arose he always did his best to pacify both parties. Speer possessed sufficient courage to speak his mind to Hitler. At an early stage he explained to him clearly and fully why the war could no longer be won and why it must therefore be ended. This brought Hitler's anger down upon him."

"Speer is generally recognized as the most able of Hitler's subordinates and the most interesting, in that he retained throughout his membership a clear-sighted understanding of its essentially Byzantine character."

"An architect by profession, Speer knew little about industrial production, but he had a flexible and brilliant mind, great energy and an exceptional talent for improvisation. As the Führer's personal architect, Speer had directed the construction of most of the Nazi Party buildings at Nuremberg, Munich and elsewhere, and since his relationship with Hitler had been that of one artist to another, he had gained a most favored standing. It appears that he alone of the leading Nazis was given freedom to speak frankly, a freedom which he had the courage to exercise."

"If Paulus's army had capitulated before the end, the Russians would have had the advantage of withdrawing forces against Paulus and against the southern front, where I had only two Romanian armies. Therefore, the resistance of the Sixth German Army, even to the death of the last man, was necessary."

"I tried at that time to relieve the Sixth Army, of which I was supreme commander, above Paulus, by counterattacks - but it was not possible. I gave the order finally for the Sixth Army to break out, but then Paulus said it was too late and not possible. Hitler did not want the Sixth Army to break out at any time, but to fight to the last man. I believe that Hitler said if the Sixth Army tried to break out, it would be their death."

"The will for victory which gives a commander the strength to see a grave crisis through is something very different from Hitler's will, which in the last analysis stemmed from a belief in his own 'mission'. Such a belief makes a man impervious to reason and leads him to think that his own will can operate even beyond the limits of hard reality - whether these consist in the presence of far superior enemy forces, in the conditions of space and time, or merely in the fact that the enemy also happens to have a will of his own."

"It has always been the particular forte of German leadership to grant wide scope to the self-dependence of subordinate commanders - to allot them tasks which leave the method of execution to the discretion of the individual. From time immemorial - certainly since the elder Moltke's day - this principle has distinguished Germany's military leadership from that of other armies."

"But it is a well-known maxim of war that whoever tries to hold on to everything at once, finishes up by holding nothing at all."

"He was not only the most brilliant strategist of all our generals, but he had a good political sense. A man of that quality was too difficult for Hitler to swallow for long. At conferences Manstein often differed from Hitler, in front of others, and would go so far as to declare that some of the ideas which Hitler put forward were nonsense."

"The general verdict among the German generals I interrogated in 1945 was that Field-Marshal von Manstein had proved the ablest commander in their Army, and the man they had most desired to become its Commander-in-Chief. It is very clear that he had a superb sense of operational possibilities and equal mastery in the conduct of operations, together with a greater grasp of the potentialities of mechanized forces than any other commander who had not been trained in the tank arm. In sum, he had military genius."

"He is the best tactician and combat commander we have."

"Master of the Blitzkrieg."

"Manstein despised Göring and loathed Himmler. To his most trusted colleagues he admitted to Jewish antecedents. He could also be scathing about Hitler. As a joke, his dachshund Knirps had been trained to raise his paw in salute on the command "Heil Hitler". On the other hand, his wife was a great admirer of Hitler, and more importantly, Manstein, as already mentioned, had even issued that order to his troops mentioning "the necessity of hard measures against Jewry""

"He had utter disdain for the Nazis and had no time for their racial purity agenda."

"I asked the Field Marshal von Manstein if he would take part in the actions against Hitler. Manstein was sitting in a chair and reading the Bible. Quick, almost embarrassed, he put it aside and covered it with some papers."

"You can see that there were no strong characters surrounding Hitler. There were only weaklings like Ribbentrop, Funk, and so forth. Hitler wanted a silent audience. Even Goering, who superficially gives the appearance of a strong man, was in reality a childlike, weak character who was known as a dope addict in the inner circles."

"I am naturally anti-Russian just as most Germans are. I admire their achievements in industrial fields. I was in Moscow personally. I would not be in favor of the Russian system in the western nations. I don't condemn the system — I recognize the good results that it has produced in its proper setting. But in order to be Communist, one must be a fanatic. I am very suspicious of all systems requiring fanaticism. I am convinced that the world would be a better place if people were satisfied with enough to eat and a job to keep them occupied."

"Our foreign policy was an improvisation. Like Schacht's financial policy, it lacked foresight. The Nazis kept talking about a thousand-year Reich, but they couldn't think ahead for five minutes!"

"The forty-eight hours after the march into the Rhineland were the most nerve-racking in my life. If the French had then marched into the Rhineland, we would have had to withdraw with our tails between our legs, for the military resources at our disposal would have been wholly inadequate for even moderate resistance."

"The Jewish question is no question of humanity, and it is no question of religion; it is solely a question of political hygiene."

"Many people live habitually as if the present moment were an obstacle that they need to overcome in order to get to the next moment, and imagine living your whole life like that. Always, this moment is not quite good enough because you need to get to the next one."

"I have little use for the past and rarely think about it; however, I would briefly like to tell you how I came to be a spiritual teacher and how this book came into existence. Until my thirtieth year, I lived in a state of almost continuous anxiety interspersed with periods of suicidal depression. It feels now as if I am talking about some past lifetime or somebody else's life. Introduction"

"What was the point in continuing to live with this burden of misery? Why carry on with this continuous struggle? I could feel that a deep longing for annihilation, for nonexistence, was now becoming much stronger than the instinctive desire to continue to live. “I cannot live with myself any longer.” This was the thought that kept repeating itself in my mind. Then suddenly I became aware of what a peculiar thought it was. “Am I one or two? If I cannot live with myself, there must be two of me: the ‘I’ and the ‘self’ that ‘I’ cannot live with.” “Maybe,” I thought, “only one of them is real.” Introduction"

"When someone goes to the doctor and says, "I hear a voice in my head," he or she will most likely be sent to a psychiatrist. The fact is that, in a very similar way, virtually everyone hears a voice, or several voices, in their head all the time: the involuntary thought processes that you don't realize you have the power to stop. Continuous monologues or dialogues. You have probably come across "mad" people in the street incessantly talking or muttering to themselves. Well, that's not much different from what you and all other "normal" people do, except that you don't do it out loud. The voice comments, speculates, judges, compares, complains, likes, dislikes, and so on. The voice isn't necessarily relevant to the situation you find yourself in at the time; it may be reviving the recent or distant past or rehearsing or imagining possible future situations. Here it often imagines things going wrong and negative outcomes; this is called worry. p. 16"

"Even if the voice is relevant to the situation at hand, it will interpret it in terms of the past. This is because the voice belongs to your conditioned mind, which is the result of all your past history as well as of the collective cultural mind-set you inherited. So you see and judge the present through the eyes of the past and get a totally distorted view of it. It is not uncommon for the voice to be a person's own worst enemy. Many people live with a tormentor in their head that continuously attacks and punishes them and drains them of vital energy. It is the cause of untold misery and unhappiness, as well as of disease."

"When you listen to a thought, you are aware not only of the thought but also of yourself as the witness of the thought. A new dimension of consciousness has come in. p. 17"

"As you listen to the thought, you feel a conscious presence - your deeper self - behind or underneath the thought, as it were. The thought then loses its power over you and quickly subsides, because you are no longer energizing the mind through identification with it. This is the beginning of the end of involuntary and compulsive thinking. When a thought subsides, you experience a discontinuity in the mental stream - a gap of "no-mind." At first, the gaps will be short, a few seconds perhaps, but gradually they will become longer. When these gaps occur, you feel a certain stillness and peace inside you."

"Instead of "watching the thinker," you can also create a gap in the mind stream simply by directing the focus of your attention into the Now. Just become intensely conscious of the present moment. This is a deeply satisfying thing to do. In this way, you draw consciousness away from mind activity and create a gap of no-mind in which you are highly alert and aware but not thinking. This is the essence of meditation. In your everyday life, you can practice this by taking any routine activity that normally is only a means to an end and giving it your fullest attention, so that it becomes an end in itself."

"The greater part of human pain is unnecessary. It is self created as long as the unobserved mind runs your life....The pain that you create now is always some form of non acceptance, some form of unconscious resistance to what is. On the level of thought, the resistance is some form of judgment. On the emotional level, it is some form of negativity. p. 25"

"Be the ever-alert guardian of your inner space. You need to be present enough to be able to watch the pain-body directly and feel its energy. It then cannot control your thinking. The moment your thinking is aligned with the energy field of the painbody, you are identified with it and again feeding it with your thoughts....For example, if anger is the predominant energy vibration of the pain-body and you think angry thoughts, dwelling on what someone did to you or what you are going to do to him or her, then you have become unconscious, and the pain-body has become "you.""

"Where there is anger, there is always pain underneath. Or when a dark mood comes upon you and you start getting into a negative mind-pattern and thinking how dreadful your life is, your thinking has become aligned with the pain-body, and you have become unconscious and vulnerable to the pain-body's attack. "Unconscious," the way that I use the word here, means to be identified with some mental or emotional pattern. It implies a complete absence of the watcher. p. 29-30"

"The good news is that you can free yourself from your mind. This is the only true liberation. You can take the first step right now.... You'll soon realize: there is the voice, and here I am listening to it, watching it. This I am realization, this sense of your own presence, is not a thought. It arises from beyond the mind."

"The great Zen master Rinzai, in order to take his students' attention away from time, would often raise his finger and slowly ask: "What, at this moment, is lacking?" A powerful question that does not require an answer on the level of the mind. It is designed to take your attention deeply into the Now. A similar question in the Zen tradition is this: "If not now, when?" p. 38"

"The Now is also central to the teaching of Sufism, the mystical branch of Islam. Sufis have a saying: "The Sufi is the son of time present." And Rumi, the great poet and teacher of Sufism, declares: "Past and future veil God from our sight; burn up both of them with fire.""

"Meister Eckhart, the thirteenth-century spiritual teacher, summed it all up beautifully: "Time is what keeps the light from reaching us. There is no greater obstacle to God than time.""

"You think that your attention is in the present moment when it's actually taken up completely by time. You cannot be both unhappy and fully present in the Now. What you refer to as your "life" should more accurately be called your "life situation." It is psychological time: past and future. Certain things in the past didn't go the way you wanted them to go. You are still resisting what happened in the past, and now you are resisting what is. Hope is what keeps you going, but hope keeps you focused on the future, and this continued focus perpetuates your denial of the Now and therefore your unhappiness. p. 43"

"The past cannot survive in your presence. It can only survive in your absence. p. 76"

"Because we live in such a mind-dominated culture, most modern art, architecture, music, and literature are devoid of beauty, of inner essence, with very few exceptions."

"You are here to enable the divine purpose of the universe to unfold. That is how important you are! p. 91"

"The ego … reduces the present to a means to an end."

"Pleasure is always derived from something outside you, whereas joy arises from within."

"The past gives you an identity and the future holds the promise of salvation. … Both are illusions."

"The future is usually imagined as either better or worse than the present. If the imagined future is better, it gives you hope or pleasurable anticipation. If it is worse, it creates anxiety. Both are illusory."

"Whereas before you dwelt in time and paid brief visits to the Now, have your dwelling place in the Now and pay brief visits to past and future."

"If there is no joy, ease, or lightness in what you are doing, it does not necessarily mean that you need to change what you are doing. It may be sufficient to change the how. “How” is always more important than “what.” See if you can give much more attention to the doing than to the result that you want to achieve through it."

"To be free of time is to be free of the psychological need of past for your identity and future for your fulfillment."

"Ask yourself what “problem” you have right now, not next year, tomorrow, or five minutes from now. What is wrong with this moment?"

"The reason why you don't put your hand in the fire is not because of fear, it's because you know you'll get burned. You don't need fear to avoid an unnecessary danger, just a minimum of intelligence and common sense."

"If your destination, or the steps you are going to take in the future, take up so much of your attention that they become more important to you than the step you are taking now, then you completely miss the journey’s inner purpose, which has nothing to do with where you are going or what you are doing, but everything to do with how. It has nothing to do with future but everything to do with the quality of your consciousness at this moment."

"Every outer purpose is doomed to “fail” sooner or later, simply because it is subject to the law of impermanence of all things."

"A true spiritual teacher does not have anything to teach in the conventional sense of the word, does not have anything to give or add to you, such as new information, beliefs, or rules of conduct. The only function of such a teacher is to help you remove that which separates you from the truth of who you already are and what you already know in the depth of your being."

"If you come to a spiritual teacher — or this book — looking for stimulating ideas, theories, beliefs, intellectual discussions, then you will be disappointed. This is not a book to be read from cover to cover and then put away. Live with it, pick it up frequently, and more importantly, put it down frequently, or spend more time holding it than reading it. Many readers will feel naturally inclined to stop reading after each entry, to pause, reflect, become still. It is always more helpful and more important to stop reading than to continue reading. Allow the book to do its work, to awaken you from the old grooves of your repetitive and conditioned thinking. (intro)"

"The form of this book can be seen as a revival for the present age of the oldest form of recorded spiritual teachings: the sutras of ancient India. Sutras are powerful pointers to the truth in the form of aphorisms or short sayings, with little conceptual elaboration. The Vedas and Upanishads are the early sacred teachings recorded in the form of sutras, as are the words of the Buddha. The sayings and parables of Jesus, too, when taken out of their narrative context, could be regarded as sutras, as well as the profound teachings contained in the Tao Te Ching, the ancient Chinese book of wisdom. The advantage of the sutra form lies in its brevity... (intro)"

"Just as the ancient sutras, the writings contained within this book are sacred and have come out of a state of consciousness we may call stillness. Unlike those ancient sutras, however, they don’t belong to any one religion or spiritual tradition, but are immediately accessible to the whole of humanity. There is also an added sense of urgency here. The transformation of human consciousness is no longer a luxury, so to speak, available only to a few isolated individuals, but a necessity if humankind is not to destroy itself. (intro)"

"When you lose touch with inner stillness, you lose touch with yourself. When you lose touch with yourself, you lose yourself in the world. Your innermost sense of self, of who you are, is inseparable from stillness. This is the “I Am” that is deeper than name and form."

"Stillness is your essential nature. What is stillness? The inner space or awareness in which the words on this page are being perceived and become thoughts. Without that awareness, there would be no perception, no thoughts, no world. (Ch 1)"

"You are that awareness, disguised as a person. (Ch 1)"

"In the Bible, it says that God created the world and saw that it was good. That is what you see when you look from stillness without thought. (Ch 1)"

"Do you need more knowledge? Is more information going to save the world, or faster computers, more scientific or intellectual analysis? Is it not wisdom that humanity needs most at this time? But what is wisdom and where is it to be found? Wisdom comes with the ability to be still. Just look and just listen. No more is needed. Being still, looking, and listening activates the non-conceptual intelligence within you. Let stillness direct your words and actions. (Ch 1)"

"The human condition: Lost in thought Most people spend their entire life imprisoned within the confines of their own thoughts. They never go beyond a narrow, mind-made, personalized sense of self that is conditioned by the past. In you, as in each human being, there is a dimension of consciousness far deeper than thought. It is the very essence of who you are. We may call it presence, awareness, the unconditioned consciousness. In the ancient teachings, it is the Christ within, or your Buddha nature."

"There is an aliveness in you that you can feel with your Being, not just in the head. Every cell is alive in that presence in which you don't need to think. Yet, in that state, if thought is required for some practical purpose, it is there. The mind can still operate, and it operated beautifully when the greater intelligence that you are uses it and expresses itself through it. (Ch 2)"

"Finding that dimension frees you and the world from the suffering you inflict on yourself and others when the mind-made “little me” is all you know and runs your life. Love, joy, creative expansion, and lasting inner peace cannot come into your life except through that unconditioned dimension of consciousness. (Ch 2)"

"A moment of danger can bring about a temporary cessation of the stream of thinking and thus give you a taste of what it means to be present, alert, aware. (Ch 2)"

"The Truth is far more all-encompassing than the mind could ever comprehend. No thought can encapsulate the Truth. At best, it can point to it. For example, it can say: “All things are intrinsically one.” That is a pointer, not an explanation. Understanding these words means feeling deep within you the truth to which they point. (Ch 2)"

"The mind is incessantly looking not only for food for thought; it is looking for food for its identity, its sense of self. This is how the ego comes into existence and continuously re-creates itself."

"When you think or speak about yourself, when you say, “I,” what you usually refer to is “me and my story.” This is the “I” of your likes and dislikes, fears and desires, the “I” that is never satisfied for long. It is a mind-made sense of who you are, conditioned by the past and seeking to find its fulfillment in the future."

"Can you see that this “I” is fleeting, a temporary formation, like a wave pattern on the surface of the water? Who is it that sees this? Who is it that is aware of the fleetingness of your physical and psychological form? I am. This is the deeper “I” that has nothing to do with past and future."

""No self, no problem,” said the Buddhist master when asked to explain the deeper meaning of Buddhism."

"On the surface it seems that the present moment is only one of many, many moments. Each day of your life appears to consist of thousands of moments where different things happen. Yet if you look more deeply, is there not only one moment, ever? Is life ever not this moment? This one moment, now, is the only thing you can never escape from. The one constant factor in your life. No matter what happens. No matter how much your life changes. One thing is certain. Its always now. Since there is no escape from the now, why not welcome it, become friendly with it."

"Confusion, anger, depression, violence, and conflict arise when humans forget who they are. Yet how easy it is to remember the truth and thus return home: I am not my thoughts, emotions, sense perceptions, and experiences. I am not the content of my life. I am Life. I am the space in which all things happen. I am consciousness. I am the Now. I Am. (Ch 4)"

"The now is inseparable from who you are at the deepest level."

"Many things in your life matter but only one thing matters absolutely. It matters whether you succeed or fail in the eyes of the world. It matters whether you are healthy or not healthy, whether you are educated or not educated. It matters whether you are rich or poor. It certainly makes a difference in your life. Yes, all these things matter, relatively speaking. But they don't matter absolutely. There is something that matters more than any of those things and that is finding the essence of who your are beyond that short-lived entity, that short-lived personalized sense of self. You find peace not by rearranging the circumstances of your life but by realizing who you are at the deepest level. (Ch 5)"

"All the misery on the planet arises due to a personalized sense of me or us. That covers up the essence of who you are. When you are unaware of that inner essence, in the end, you always create misery. It's as simple as that. When you don't know who you are, you create a mind-made self as a substitute for your beautiful, divine being and cling to that fearful and needy self. Protecting and enhancing that false sense of self then becomes your primary motivating force. (Ch 5)"

"Most people's lives are run by desire and fear. Desire is the need to add something to yourself in order to be yourself more fully. All fear is the fear of losing something, and thereby become diminished and be less. These two movements obscure the fact that being cannot be given or taken away. Being in its fullness is already within you, now. (Ch 5)"

"By knowing yourself as the awareness in which phenomenal existence happens, you become free of dependency on phenomena and free of self seeking in situations, places, and conditions. In other words, what happens or doesn't happen is not that important anymore. Things lose their heaviness, their seriousness. A playfulness comes into your life. You recognize this world as a cosmic dance, the dance of form. (Ch 5)"

"Whenever you are able, have a “look” inside yourself to see whether you are unconsciously creating conflict between the inner and the outer, between your external circumstances at that moment–where you are, who you are with, or what you are doing–and your thoughts and feelings. Can you feel how painful it is to internally stand in opposition to what is?"

"When you recognize this, you also realize that you are now free to give up this futile conflict, this inner state of war. (Ch 6)"

"How often each day, if you were to verbalize your inner reality at that moment, would you have to say, “I don't want to be where I am?” What does it feel like when you don't want to be where you are–the traffic jam, your place of work, the airport lounge, the people you are with? (Ch 6)"

"It is true, of course, that some places are good places to walk out of–and sometimes that may well be the most appropriate thing for you to do. In many cases, however, walking out is not an option. In all those cases, the “I don't want to be here” is not only useless but also dysfunctional. It makes you and others unhappy. (Ch 6)"

"It has been said: wherever you go, there you are. In other words: you are here. Always. Is it so hard to accept that? (Ch 6)"

"Do you really need to mentally label every sense perception and experience? Do you really need to have a reactive like/dislike relationship with life where you are in almost continuous conflict with situations and people? Or is that just a deep seated mental habit that can be broken? Not by doing anything, but by allowing this moment to be as it is. (Ch 7)"

"The habitual and reactive “no” strengthens the ego. “Yes” weakens it. Your form identity, the ego, cannot survive surrender. (Ch 6)"

"Whatever you accept completely will take you to peace, including the acceptance that you cannot accept, that you are in resistance. (Ch 6)"

"Leave Life alone. Let it be."

"Surrender is surrender to this moment, not to a story through which you interpret this moment and then try to resign yourself to it. … Can you accept the isness of this moment and not confuse it with a story the mind has created around it? (Ch 6)"

"We depend on nature not only for our physical survival. We also need nature to show us the way home, the way out of the prison of our own minds. We got lost in doing, thinking, remembering, anticipating–lost in a maze of complexity and a world of problems."

"We have forgotten what rocks, plants, and animals still know. We have forgotten how to be–to be still, to be ourselves, to be where life is: Here and Now. (Ch 7)"

"Whenever you bring your attention to anything natural, anything that has come into existence without human intervention, you step out of the prison of conceptualized thinking and, to some extent, participate in the state of connectedness with Being in which everything natural still exists. (Ch 7)"

"To bring your attention to a stone, a tree, or an animal does not mean to think about it, but simply to perceive it, to hold it in your awareness."

"Something of its essence then transmits itself to you. You can sense how still it is, and in doing so the same stillness arises within you. You sense how deeply it rests in Being–completely at one with what it is and where it is. In realizing this, you too come to a place of rest deep within yourself. (Ch 7)"

"How quick we are to form an opinion of a person, to come to a conclusion about them. It is satisfying to the egoic mind to label another human being, to give them a conceptual identity, to pronounce righteous judgment upon them."

"Every human being has been conditioned to think and behave in certain ways– conditioned genetically as well as by their childhood experiences and their cultural environment. That is not who they are, but that is who they appear to be. When you pronounce judgment upon someone, you confuse those conditioned mind patterns with who they are. To do that is in itself a deeply conditioned and unconscious pattern. You give them a conceptual identity, and that false identity becomes a prison not only for the other person but also for yourself. (Ch 8)"

"To let go of judgment does not mean that you don’t see what they do. It means that you recognize their behavior as a form of conditioning, and you see it and accept it as that. You don’t construct an identity out of it for that person. That liberates you as well as the other person from identification with conditioning, with form, with mind. That liberates you as well as the other person from identification with conditioning, with form, with mind. The ego then no longer runs your relationships. (Ch 8)"

"How wonderful to go beyond wanting and fearing in your relationships. Love does not want or fear anything. (Ch 8)"

"If her past were your past, her pain your pain, her level of consciousness your level of consciousness, you would think and act exactly as she does. With this realization comes forgiveness, compassion, peace. (Ch 8)"

"The ego doesn’t like to hear this, because if it cannot be reactive and righteous anymore, it will lose strength. (Ch 8)"

"...the ego's need to be periodically in conflict with something or someone in order to strengthen its sense of separation between me and the other, without which it cannot survive. (Ch 8)"

"Whenever you meet anyone, no matter how briefly, do you acknowledge their being by giving them your full attention, or are you reducing them to a means to an end, a mere function or role. What is the quality of your relationship with the cashier at the supermarket, the parking attendant, the repair man, the customer? (Ch 8)"

"When you walk though a forest that has not been tamed and interfered with by man, you will see not only abundant life around you, but you will also encounter fallen trees and decaying trunks, rotting leaves and decomposing matter at every step. (Ch 9)"

"Wherever you look, you will find death as well as life. Upon closer scrutiny, however, you will discover that the decomposing tree trunk and rotting leaves not only give birth to new life, but are full of life themselves. (Ch 9)"

"Microorganisms are at work. Molecules are rearranging themselves. So death isn’t to be found anywhere. There is only the metamorphosis of life forms. What can you learn from this? (Ch 9)"

"Death is not the opposite of life. Life has no opposite. The opposite of death is birth. Life is eternal.(Ch 9)"

"The interconnectedness of all things: Buddhists have always known it and physicists now confirm it. Nothing that happens is an isolated event, it only appears to be. The more we judge and label it, the more we isolate it."

"The wholeness of life becomes fragmented through our thinking. Yet the totality of life has brought this event about. It is part of the web of interconnectedness that is the cosmos. This means whatever is could not be otherwise. (Ch 10)"

"In most cases, we cannot begin to understand what role a seemingly senseless event may have within the totality of the cosmos but recognizing its inevitability within the vastness of the whole can be the beginning of an inner acceptance of what is and thus a realignment with the wholeness of life. (Ch 10)"

"The inspiration for the title of this book came from a Bible prophecy that seems more applicable now than at any other time in human history. It occurs in both the Old and the New Testament and speaks of the collapse of the existing world order and the arising of “a new heaven and a new earth." We need to understand here that heaven is not a location but refers to the inner realm of consciousness. This is the esoteric meaning of the word, and this is also its meaning in the teachings of Jesus."

"Collective human consciousness and life on our planet are intrinsically connected. “A new heaven” is the emergence of a transformed state of human consciousness, and “a new earth” is its reflection in the physical realm."

"The greatest achievement of humanity is not its works of art, science, or technology, but the recognition of its own dysfunction, its own madness."

"In the distant past, this recognition already came to a few individuals. A man called Gautama Siddhartha, who lived 2,600 years ago in India, was perhaps the first who saw it with absolute clarity. Later the title Buddha was conferred upon him. Buddha means “the awakened one.”"

"Another of humanity’s early awakened teachers emerged in China. His name was Lao Tzu. He left a record of his teaching in the form of one of the most profound spiritual books ever written, the Tao Te Ching."

"To recognize one’s own insanity, is of course, the arising of sanity, the beginning of healing and transcendence."

"Is humanity ready for a transformation of consciousness, an inner flowering so radical and profound that compared to it the flowering of plants, no matter how beautiful, is only a pale reflection? Can human beings lose the density of their conditioned mind structures and become like crystals or precious stones, so to speak, transparent to the light of consciousness? Can they defy the gravitational pull of materialism and materiality and rise above identification with form that keeps the ego in place and condemns them to imprisonment within their own personality?"

"The possibility of such a transformation has been the central message of the great wisdom teachings of humankind. The messengers—Buddha, Jesus, and others, not all of them known—were humanity's early flowers. They were precursors, rare and precious beings. A widespread flowering was not yet possible at that time, and their message became largely misunderstood and often greatly distorted. It certainly did not transform human behavior, except in a small minority of people."

"This book itself is a transformational device that has come out of the arising new consciousness. The ideas and concepts presented here may be important, but they are secondary. They are no more than signposts pointing toward awakening. As you read, a shift takes place within you."

"What a liberation to realize that the "voice in my head" is not who I am. Who am I then? The one who sees that."

"Only by awakening can you know the true meaning of that word."

"When you don't cover up the world with words and labels, a sense of the miraculous returns to your life."

"How do you let go of attachment to things? Don't even try. It's impossible. Attachment to things drops away by itself when you no longer seek to find yourself in them."

"Accepting means you allow yourself to feel whatever it is you are feeling at that moment...you can't argue with what is. Well, you can, but if you do, you suffer."

"The more unconscious individuals, groups, or nations are, the more likely it is that egoic pathology will assume the form of physical violence. Violence is a primitive but still very widespread way in which the ego attempts to assert itself, to prove itself right or another wrong. With very unconscious people, arguments can easily lead to physical violence."

"Awareness is the greatest agent for change."

"You do not become good by trying to be good, but by finding the goodness that is already within you, and allowing that goodness to emerge."

"Teachings that pointed the way beyond the dysfunction of the human mind, the way out of the collective insanity, were distorted and became themselves part of the insanity. And so religions, to a large extent, became divisive rather than unifying forces. Instead of bringing about an ending of violence and hatred through a realization of the fundamental oneness of all life, they brought more violence and hatred, more divisions between people as well as between different religions and even within the same religion."

"Instead of asking "what do I want from life?", a more powerful question is, "what does life want from me?""

"Don't seek happiness. If you seek it, you won't find it, because seeking is the antithesis of happiness."

"Nothing ever happened in the past that can prevent you from being present now; and if the past cannot prevent you from being present now, what power does it have?"

"All the things that truly matter - beauty, love, creativity, joy, inner peace - arise from beyond the mind."

"You cannot find yourself in the past or future. The only place where you can find yourself is in the Now."

"When you lose touch with inner stillness, you lose touch with yourself."

"Suffering has a noble purpose: the evolution of the consciousness and the burning up of the ego."

"Nobody knows the exact figure because records were not kept, but it seems certain that during a three hundred year period between three and five million women were tortured and killed by the “Holy Inquisition,“ an institution founded by the Roman Catholic Church to suppress heresy. This sure ranks together with the Holocaust as one of the darkest chapters in human history. It was enough for a woman to show a love for animals, walk alone in the fields or woods, or gather medicinal plants to be branded a witch, then tortured and burned at the stake. The sacred feminine was declared demonic, and an entire dimension largely disappeared from human experience. Other cultures and religions, such as Judaism, Islam, and even Buddhism, also suppressed the female dimension, although in a less violent way. Women's status was reduced to being child bearers and men's property. Males who denied the feminine even within themselves were now running the world, a world that was totally out of balance. The rest is history or rather a case history of insanity... The female form is less rigidly encapsulated than the male, has greater openness and sensitivity toward other lifeforms, and is more attuned to the natural world... If the balance between male and female energies had not been destroyed on our planet, the ego's growth would have been greatly curtailed. We would not have declared war on nature, and we would not be so completely alienated from our Being."

"Being must be felt. It can't be thought."

"Listen to people's stories and they all could be entitled "Why I Cannot Be At Peace Now" The ego doesn't know that your only opportunity for being at peace is now."

"Presence is a state of inner spaciousness."

"Nonresistance is the key to the greatest power in the universe."

"Being spiritual has nothing to do with what you believe and everything to do with your state of consciousness."

"When you lose touch with inner stillness, you lose touch with yourself. When you lose touch with yourself, you lose yourself in the world."

"The human condition: lost in thought."

"Life is the dancer and you are the dance."

"What you react to in others, you strengthen in yourself."

"We could say that the totality, life wants the sapling to become a tree, but the sapling doesn't see itself as separate from life and so wants nothing for itself. It is one with what life wants. That's why it isn't worried or stressed. And, if it has to die prematurely, it dies with ease....."

"When you accept everything for what it is without labels you are outside of your ego."

"Right now we are being given the experience we need to raise our consciousness."

"A new species is arising on the planet. It is arising now, and you are it!"

"For this companion volume to A New Earth, I selected passages from the original book that felt particularly suitable for inspirational or meditative reading. For this reason I do not recommend that you read this book straight through from cover to cover. It would be far more beneficial to read, at the most, one chapter at a time, stopping at and perhaps rereading whatever passages elicit an inner response. Then let the words sink in and sense the truth to which they point, which is, of course, already within you. It can also be helpful to open the book at random occasionally, read one page or just one passage and let the words point the way to that dimension deep within that is beyond words, beyond thought. The truth to which the words point, the timeless dimension of consciousness, cannot be arrived at through discursive thought and conceptual understanding."

"The primary cause of unhappiness is never the situation but your thoughts about it. Be aware of the thoughts you are thinking. Separate them from the situation, which is always neutral. There is the situation or the fact, and here are my thoughts about it. Life isn't as serious as the mind makes it out to be."

"Try to catch the voice in your head, in the very moment it complains about something. Recognise it for what it is: the voice of the ego, no more than a thought."

"People believe themselves to be dependent on what happens to them for their happiness. They don't realize that what happens is the most unstable thing in the universe. It changes constantly. They look upon the present moment as either marred by something that has happened and shouldn't have or as deficient because of something that has not happened but should have."

"The more shared past there is in a relationship, the more present you need to be; otherwise, you will be forced to relive the past again and again."

"Equating the physical body with "I," the body that is destined to grow old, wither, and die, always leads to suffering. To refrain from identifying with the body doesn't mean that you no longer care for it. If it is strong, beautiful, or vigorous, you can appreciate those attributes—while they last. You can also improve the body's condition through nutrition and exercise. If you don't equate the body with who you are, when beauty fades, vigor diminishes, or the body becomes incapacitated, this will not affect your sense of worth or identity in any way. In fact, as the body begins to weaken, the light of consciousness can shine more easily."

"You do not become good by trying to be good, but by finding the goodness that is already within you and allowing that goodness to emerge. If peace is really what you want, then choose peace. The moment that judgement stops through acceptance of what it is, you are free of the mind. You have made room for love, for joy, for peace."

"What is immobile must suffer violence. The light-winged bird will easily escape the huge dragon, but the firmly rooted big tree must remain where it is and may have to give up its leaves, fruit, perhaps even its life."

"On the chessboard, lies and hypocrisy do not survive long. The creative combination lays bare the presumption of a lie; the merciless fact, culminating in the checkmate, contradicts the hypocrite."

"Education in Chess has to be an education in independent thinking and judgement. Chess must not be memorized, simply because it is not important enough. If you load your memory you should know why. Memory is too valuable to be stocked with trifles. Of my fifty-seven years I have applied at least thirty to forgetting most of what I had learned or read, and since I succeeded in this I have acquired a certain ease and cheer which I should never again like to be without. If need be, I can increase my skill in Chess, if need be I can do that of which I have no idea at present. I have stored little in my memory, but I can apply that little, and it is of good use in many and varied emergencies. I keep it in order, but resist every attempt to increase its dead weight."

"You should keep in mind no names, nor numbers, nor isolated incidents, not even results, but only methods. The method is plastic. It is applicable in every situation."

"He who wants to educate himself in Chess must evade what is dead in Chess — artificial theories, supported by few instances and upheld by an excess of human wit; the habit of playing with inferior opponents; the custom of avoiding difficult tasks; the weakness of uncritically taking over variations or rules discovered by others; the vanity which is self-sufficient; the incapacity for admitting mistakes; in brief, everything that leads to a standstill or to anarchy."

"Dr. Tarrasch is a thinker, fond of deep and complex speculation. He will accept the efficacy and usefulness of a move if at the same time he considers it beautiful and theoretically right. But I accept that sort of beauty only if and when it happens to be useful. He admires an idea for its depth, I admire it for its efficacy. My opponent believes in beauty, I believe in strength. I think that by being strong, a move is beautiful too."

"Without error there can be no brilliancy."

"Put two players against each other who both have perfect technique, who both avoid weaknesses, and what is left?—a sorry caricature of chess.{{cite book"

"Although the adage "If you find a good move, look for a better one" is often attributed to Lasker, it actually dates earlier."

"It is no easy matter to reply correctly to Lasker's bad moves."

"Emanuel Lasker was undoubtedly one of the most interesting people I came to know in my later life."

"I rather liked Lasker's stubborn intellectual independence, a most rare quality in a generation whose intellectuals are almost invariably mere camp-followers."

"What he really yearned for was some scientific understanding and that beauty peculiar to the process of logical creation, a beauty from whose magic spell no one can escape who has ever felt even its slightest influence."

"Spinoza's material life and economic independence were based on the grinding of lenses; in Lasker’s life chess played a similar part. But Spinoza was luckier, for his business was such as to leave his mind free and independent; whereas master-chess grips its exponent, shackling the mind and brain, so that the inner freedom and independence of even the strongest character cannot remain unaffected."

"That Lasker was a great fighter is an observation which is common to all studies of his play. Nobody can estimate what enormous will-power went into Lasker's fighting ability; and yet at the core of this quality was his belief that each position is unique, that it has some hidden aspect which the skeptic, the man of resource, will finally unearth."

"Lasker also remarked with his detached, penetratingly ironic insight that Dawid Janowski took so much pleasure in a won position that he could not bear to part with it and wind it up to a victorious conclusion."

"Tarrasch teaches knowledge, Lasker teaches wisdom."

"Steinitz always looked for the objectively right move. Tarrasch always claimed to have found the objectively right move. Lasker did nothing of the kind. He never bothered about what might or might not be the objectively right move; all he cared for was to find whatever move was likely to be most embarrassing for the specific person sitting on the other side of the board."

"He hated chess as much as he loved it, using it chielfy as a means of livelihood while he devoted himself to problems of philosophy and mathematics."

"As I pored over the games of the great masters, two styles appealed to me above all others: Lasker and Steinitz. In Lasker I saw, above all, the supreme tactical genius. Whether a game was won or lost mattered little to him; he fought on to get the most out of every position."

"My chess hero."

"The greatest of the champions was, of course, Emanuel Lasker."

"What I am and what I know I owe to my father’s library and to my mother’s salon."

"The rigour of science requires that we distinguish well the undraped figure of Nature itself from the gay-coloured vesture with which we clothe her at our pleasure."

"It's of no use whatsoever. This is just an experiment that proves Maestro Maxwell was right—we just have these mysterious electromagnetic waves that we cannot see with the naked eye. But they are there."

"One cannot escape the feeling that these mathematical formulas have an independent existence and intelligence of their own, that they are wiser than we are, wiser even than their discoverers, that we get more out of them than was originally put into them."

"It is not particularly satisfactory to see equations set forth as direct results of observation and experiment, where we used to get long mathematical deductions as apparent proofs of them. Nevertheless, I believe that we cannot, without deceiving ourselves, extract much more from known facts than is asserted in the papers referred to. If we wish to lend more color to the theory, there is nothing to prevent us from supplementing all this and aiding our powers of imagination by concrete representations of the various conceptions as to the nature of electric polarisation, the electric current, etc."

"When a constant electric current flows along a cylindrical wire, its strength is the same at every part of the section of the wire. But if the current is variable, self-induction produces a deviation from this... induction opposes variations of the current in the centre of the wire more strongly than at the circumference, and consequently the current by preference flows along the outer portion of the wire. When the current changes its direction... this deviation increases rapidly with the rate of alternation; and when the current alternates many million times per second, almost the whole of the interior of the wire must, according to theory, appear free from current, and the flow must confine itself to the very skin of the wire. Now in such extreme cases... preference must be given to another conception of the matter which was first presented by Messrs. 0. Heaviside and J. H. Poynting, as the correct interpretation of Maxwell's equations as applied to this case. According to this view, the electric force which determines the current is not propagated in the wire itself, but under all circumstances penetrates from without into the wire, and spreads into the metal with comparative slowness and laws similar to those which govern changes of temperature in a conducting body. ...Inasmuch as I made use of electric waves in wires of exceedingly short period in my experiments on the propagation of electric force, it was natural to test by means of these the correctness of the conclusions deduced. As a matter of fact the theory was found to be confirmed by the experiments..."

"The difficult surface conditions met with when light passes from one medium to another, including such subjects as ellipticity, total reflection, etc., have been critically discussed among others by Neumann (1835) and Rayleigh (1888) but the discrimination between the Fresnel and the Neumann vector was not accomplished without misgiving before the advent of the work of Hertz. It appears... that the elastic theories of light, if Kelvin's gyrostatic adynamic ether be admitted, have not been wholly routed. Nevertheless the great electromagnetic theory of light propounded by Maxwell (1864, 'Treatise,' 1873) has been singularly apt not only in explaining all the phenomena reached by the older theories and in predicting entirely novel results, but in harmoniously uniting as parts of a unique doctrine, both the electric or photographic light vector of Fresnel and Cauchy and the magnetic vector of Neumann and MacCullagh. Its predictions have, moreover, been astonishingly verified by the work of Hertz (1890), and it is to-day acquiring added power in the convection theories of Lorentz (1895) and others."

"The subject of electric oscillation announced in a remarkable paper of Henry in 1842 and threshed out in its main features by Kelvin in 1856, followed by Kirchhoff's treatment of the transmission of oscillations along a wire (1857), has become of discriminating importance between Maxwell's theory of the electric field and the other equally profound theories of an earlier date. These crucial experiments contributed by Hertz (1887, et seq.) showed that electromagnetic waves move with the velocity of light, and like it are capable of being reflected, refracted, brought to interference and polarized. A year later Hertz (1888) worked out the distribution of the vectors in the space surrounding the oscillatory source. ...Some doubt was thrown on the details of Hertz's results by Sarasin and de la Rive's phenomenon of multiple resonance (1890), but this was soon explained away as the necessary result of the occurrence of damped oscillations by Poincaré (1891), by Bjerknes (1891) and others."

"In 1888... Heinrich Hertz succeeded in producing electromagnetic waves (to which he subsequently gave the shorter name of electric waves) standing in free space and gliding over wires; he showed that they could be reflected, refracted, polarized, diffused, and generally followed optical laws just as though they were light waves. This achievement was the first real advance toward the art of wireless telegraphy. As a detector of electric waves at a distance from whence they were emitted, Hertz employed a circlet of wire having an air gap in it of microscopic size; this he termed a "resonator." The distance to which waves could be detected with it was very limited, but it served Hertz's purpose admirably. ... Any theory advanced must conform with Maxwell's conceptions and the experiments of Hertz, but as the fundamental equations by which Maxwell evolved his theory are as broad as they are beautiful, its interpretations by various technicians are widely divergent, and the final solution is rendered all the more difficult when Hertz's work is consulted; for he not only observed electric waves in free space, but waves which traverse the surface of wires as well."

"Although experimenters had attempted by various means to submit Maxwell's views to a test, the technical difficulties were so great that no success had been achieved. It appeared clearly from Maxwell's equations that no appreciable effects could be anticipated unless dE/dt was very great; and this meant that the electric intensity E would have to vary with extreme rapidity. The simplest means of obtaining a result of this kind would be to produce an oscillating field of electric intensity in which the oscillations were extremely rapid, say, several millions per second. But no mechanical contrivance could yield such rapid vibrations, and... no other methods suggested themselves. ... In 1885 Helmholtz directed the attention of his pupil, Hertz, to the problem. Hertz was one of the most remarkable experimenters of the nineteenth century; he succeeded in at last vanquishing the technical difficulties and in generating by purely electrical means an oscillating electric field of extremely high frequency. Electromagnetic waves of sufficient intensity were thus produced; and after having been sidetracked for a time by a secondary phenomenon whose nature was elucidated by Poincaré, Hertz verified the fact that the waves advanced with the speed of light and indeed possessed all the essential properties of light waves other than those of visibility to the human eye. Thus, as a result of Hertz's experiments, the foundations were laid for the commercial use of wireless and radio; but, more important still, Maxwell's electromagnetic theory of light establishing the intimate connection between electricity and optics had been at last vindicated."

"If the idea of physical reality had ceased to be purely atomic, it still remained for the time being purely mechanistic; people still tried to explain all events as the motion of inert masses; indeed no other way of looking at things seemed conceivable. Then came the great change, which will be associated for all time with the names of Faraday, Clerk Maxwell, and Hertz."

"Heinrich Hertz seemed to be predestined to open up to mankind many of the secrets which nature has hitherto concealed from us; but all these hopes were frustrated by the malignant disease which, creeping slowly but surely on, robbed us of this precious life and of the achievements which it promised."

"As a boy he won the appreciation of his parents and teachers by his high moral character. Already his pursuits showed his natural inclinations. While still attending school he worked of his own accord at the bench and lathe, on Sundays he attended the Trade School to practise geometrical drawing, and with the simplest appliances he constructed serviceable optical and mechanical instruments. ...It is in young men of unusual capacity that one most frequently observes [his] sort of timid modesty. ...their strength must be tried by some practical test before they can secure the self-reliance requisite for their difficult task. And even in later years men of great ability are the less content with their own achievements the higher their capacity and ideals. The most gifted attain the highest and truest success because they are most keenly alive to the presence of imperfection and most unwearied in removing it. ...[A]s he grew in knowledge he grew in the conviction that only in scientific work could he find enduring satisfaction."

"The design of this Memoir is to deduce strictly from a few principles, obtained chiefly by experiment, the rationale of those electrical phenomena which are produced by the mutual contact of two or more bodies, and which have been termed galvanic; its aim is attained if by means of it the variety of facts be presented as unity to the mind."

"One must love humanity in order to reach out into the unique essence of each individual: no one can be too low or too ugly."

"Peace to the shacks! War on the palaces!"

"Raise your eyes and count the small gang of your oppressors who are only strong through the blood they suck from you and through your arms which you lend them unwillingly."

"Supreme power rests in the will of all or of the majority."

"In Germany, the judicial system has been the whore of the German princes for centuries."

"The life of the wealthy is one long Sunday."

"Germany is now a field of cadavers, soon she will be a paradise."

"The state is therefore everyone; the rules within the state are laws which safeguard the welfare of all and which must originate from the welfare of all."

"The sin is in our thoughts."

"There are only Epicureans, either crude or refined; Christ was the most refined."

"The revolutionary government is the despotism of liberty against tyranny."

"The weapon of the Republic is terror, and virtue is its strength."

"You women could make someone fall in love even with a lie."

"The breath of an aristocrat is the death rattle of freedom."

"Revolution is like Saturn, it devours its own children."

"They say in the grave there is peace, and peace and the grave are one and the same."

"Government must be a transparent garment which tightly clings to the people’s body."

"The revolution must end and the republic must begin. In our constitution, right must take the place of duty, welfare that of virtue, and self-defense that of punishment. Everyone must be able to prevail and to live according to one’s own nature."

"Whoever finishes a revolution only halfway, digs his own grave."

"The statue of Freedom has not been cast yet, the furnace is hot, we can all still burn our fingers."

"Murder begins where self-defense ends."

"We are always on stage, even when we are stabbed in earnest at the end."

"We are only puppets, our strings are being pulled by unknown forces."

"The strides of humanity are slow, they can only be counted in centuries."

"We have not made the Revolution, the Revolution has made us."

"Your words smell of corpses."

"Dying people often become childish"

"I’ll know how to die with courage; that is easier than living."

"Revolution is like the daughters of Pelias: it cuts humanity to pieces in order to rejuvenate it."

"The power of the people and the power of reason are one."

"The stars are scattered all over the sky like shimmering tears, there must be great pain in the eye from which they trickled."

"Freedom and whores are the most cosmopolitan items under the sun."

"The world is chaos. Nothingness is the yet-to-be-born god of the world."

"Love is a peculiar thing."

"That is a long word: forever!"

"How many women does one need to sing the scale of love all the way up and down?"

"The death clock is ticking slowly in our breast, and each drop of blood measures its time, and our life is a lingering fever."

"Death is the most blessed dream."

"Und müden Augen jedes Licht zu scharf, und müden Lippen jeder Hauch zu schwer, Lächelnd. und müden Ohren jedes Wort zu viel."

"Do you know, Valerio, that even the least among all humans is so great that life is far too short to love him?"

"There is something beautiful about virtue, Captain. But I am just a poor guy."

"People like us are unhappy in this world and in the next, I guess if we made it to heaven, we’d have to help make it thunder."

"A good man with a good conscience doesn’t walk so fast."

"Poetry is the mother-tongue of the human race."

"Every phenomenon of nature was a word, — the sign, symbol and pledge of a new, mysterious, inexpressible but all the more intimate union, participation and community of divine energies and ideas. Everything the human being heard from the beginning, saw with its eyes, looked upon and touched with its hands was a living word; for God was the word."

"The philosophers have always given truth a bill of divorce, by separating what nature has joined together and vice versa."

"Without language we would have no reason, without reason no religion, and without these three essential aspects of our nature, neither mind nor bond of society."

"Not only the entire ability to think rests on language... but language is also the crux of the misunderstanding of reason with itself."

"If only I was as eloquent as Demosthenes, I would have to do no more than repeat a single word three times. Reason is language — Logos; I gnaw on this marrowbone and will gnaw myself to death over it. It is still always dark over these depths for me: I am still always awaiting an apocalyptic angel with a key to this abyss."

"Through a vicious circle of pure reason skepsis itself becomes dogma."

"Few authors understand themselves, and a proper reader must not only understand his author but also be able to see beyond him."

"Self knowledge begins with the neighbor, the mirror, and just the same with true self-love; that goes from the mirror to the matter."

"Being, belief and reason are pure relations, which cannot be dealt with absolutely, and are not things but pure scholastic concepts, signs for understanding, not for worshipping, aids to awaken our attention, not to fetter it."

"A thirsty ambition for truth and virtue, and a frenzy to conquer all lies and vices which are not recognized as such nor desire to be; herein consists the heroic spirit of the philosopher."

"Let us assume that we invited an unknown person to a game of cards. If this person answered us, “I don’t play,” we would either interpret this to mean that he did not understand the game, or that he had an aversion to it which arose from economic, ethical, or other reasons. Let us imagine, however, that an honorable man, who was known to possess every possible skill in the game, and who was well versed in its rules and its forbidden tricks, but who could like a game and participate in it only when it was an innocent pastime, were invited into a company of clever swindlers, who were known as good players and to whom he was equal on both scores, to join them in a game. If he said, “I do not play,” we would have to join him in looking the people with whom he was talking straight in the face, and would be able to supplement his words as follows: “I don’t play, that is, with people such as you, who break the rules of the game, and rob it of its pleasure. If you offer to play a game, our mutual agreement, then, is that we recognize the capriciousness of chance as our master; and you call the science of your nimble fingers chance, and I must accept it as such, it I will, or run the risk of insulting you or choose the shame of imitating you.” … The opinion of Socrates can be summarized in these blunt words, when he said to the Sophists, the leaned men of his time, “I know nothing.” Therefore these words were a thorn in their eyes and a scourge on their backs."

"… still many physicists are convinced to "see" the particle in a cloud chamber or on a scintillation screen, therefore accepting classical particle coordinates as pieces of reality. But what one concludes to see depends on the chosen model of reality, and this model can only be judged by its success in consistently and economically describing the observations (therefore interpolating between them)."

"According to my attempts to understand them, reality is systematically denied in the Copenhagen interpretation in order to circumvent consistency problems (such as “Is the electron really a wave or a particle?”). If there is no reality, one does not need a consistent description!"

"What is Europe really but a sterile trunk which owes everything to oriental grafts?"

"If there is to be any philosophy at all, this contradiction must be resolved – and the solution of this problem, or answer to the question: how can we think both of Presentations as conforming to objects, and objects as conforming to presentations? is, not the first, but the highest task of transcendental philosophy."

"It is easy to see that this problem can be solved neither in theoretical nor in practical philosophy, but only in a higher discipline, which is the link that combines them, and neither theoretical nor practical, but both at once."

"Wie zugleich die objektive Welt nach Vorstellungen in uns, und Vorstellungen in uns nach der objektiven Welt sich bequemen, ist nicht zu begreifen, wenn nicht zwischen den beiden Welten, der ideellen und der reellen, eine vorherbestimmte Harmonie existiert. Diese vorherbestimmte Harmonie aber ist selbst nicht denkbar, wenn nicht die Tätigkeit, durch welche die objektive Welt produziert ist, ursprünglich identisch ist mit der, welche im Wollen sich äußert, und umgekehrt."

"Alle Regeln, die man dem Studieren vorschreiben könnte, fassen sich in der einen zusammen: Lerne nur, um selbst zu schaffen."

"Die Scheu vor der Spekulation, das angebliche Forteilen vom bloß Theoretischen zum Praktischen, bewirkt im Handeln notwendig die gleiche Flachheit wie im Wissen. Das Studium einer streng theoretischen Philosophie macht uns am unmittelbarsten mit Ideen vertraut, und nur Ideen geben dem Handeln Nachdruck und sittliche Bedeutung."

"The books which are called Biblical were an obstacle to the perfection of Christianity and, in terms of truly religious content, they could not even remotely be compared with the sacred books of India, as well as many others from earlier and later times."

"The Christian missionaries who came to India believed they were proclaiming something unheard of to the inhabitants when they taught that the God of the Christians had become man. The latter were not astonished by this; they by no means denied the incarnation of God in Christ, and only found it strange that among the Christians it had happened just once, whereas with them it occurred often and in constant repetition. One cannot deny that they had more understanding of their religion than the Christian missionaries had of theirs."

"The end of the philosophical dialogue lies in itself; it can never serve a purpose outside of itself. Just as a sculptor does not cease to be a work of art even if it lies at the bottom of the sea, so indeed every work of philosophy endures, even if uncomprehended in its own time. One would be grateful if it were merely a matter of incomprehension. Instead, the work is usually refitted and appropriated by various entities-some playing the part of the opponent; others, that of the proponent. P.3-4"

"There was a time when religion was kept secret from popular belief within the mystery cults like a holy fire, sharing a common sanctuary with philosophy. The legends of antiquity name the earliest philosophers as the originators of these mystery cults, from which the most enlightened among the later philosophers, notably Plato, liked to educe their divine teachings. At that time philosophers still had the courage and the right to discuss the singly great themes, the only ones worthy of philosophizing and rising above common knowledge. P. 7"

"They think of the philosopher as holding the ideal or subjective in one hand and the real or objective in the other and then have him strike the palms of his hands together so that one abrades the other. The product of this abrasion is the Absolute. P. 12"

"Countless attempts have been made to no avail to construct a continuity from the supreme principle of the intellectual world to the finite world. The oldest and most frequent of these attempts is well known: the principle of emanation, according to which the outflowings from the godhead, in gradual increments and detachment from the ordinary source, losing their divine perfection until, in the end, they pass into the opposite (matter, privation), just as light is finally confined by darkness. P. 24"

"On its pass through finitude, the being-for-itself of the counter-image expresses itself most potently as “”I-ness”, as self-identical individuality. Just as a planet in its orbit no sooner reaches its farthest distance from the center than it returns to its closest proximity, so the point of the farthest distance from God, the I-ness, is also the moment of its return to the Absolute, of the re-absorption into the ideal. P. 30"

"Yes! We believe in a higher principle than your virtue and the kind of morality you speak of so paltrily and without much conviction. We believe that there is no imperative or reward for virtue for the soul because it simply acts according to the necessity of its inherent nature. The moral imperative expresses itself in an ought and presupposes the concept of an evil next to that of good. P. 43"

"If the State, modeled after the universe, is split into two spheres or classes of beings – wherein the free represent the ideas and the unfree the concrete and sensate things – then the ultimate and uppermost order remains unrealized by both. By using sensate things as tools or organs, the ideas obtain a direct relationship to the apparitions and enter into them as souls. God, however, as identity of the highest order, remains above all reality and eternally has merely an indirect relationship. If then in the higher moral order the State represents a second nature, then the divine can never have anything other than an indirect relationship to it, never can it bear any real relationship to it, and religion, if it seeks to preserve itself in unscathed pure ideality, can therefore never exist – even in the most perfect State – other than esoterically in the form of mystery cults. P. 51"

"Schelling’s later work, like his early work, is often unsatisfactory in many different ways. There can be no doubt, however, about its historical importance for the development of modern philosophy: thinkers like Schopenhauer, Kierkegaard, Feuerbach, Nietzsche and Heidegger owe far more to Schelling than they admit."

"In one of his earlier writings, the System of Transcendental Idealism; which we shall consider first of all, Schelling represented transcendental philosophy and natural philosophy as the two sides of scientific knowledge. Respecting the nature of the two, he expressly declared himself in this work, where he once more adopts a Fichtian starting-point: “All knowledge rests on the harmony of an objective with a subjective” In the common sense of the words this would be allowed; absolute unity, where the Notion and the reality are undistinguished in the perfected Idea, is the Absolute alone, or God; all else contains an element of discord between the objective and subjective. “We may give the name of nature to the entire objective content of our knowledge the entire subjective content, on the other hand, is called the ego or intelligence.” They are in themselves identical and presupposed as identical. The relation of nature to intelligence is given by Schelling thus: “Now if all knowledge has two poles which mutually presuppose and demand one another, there must be two fundamental sciences, and it must be impossible to start from the one pole without being driven to the other”. Thus nature is impelled to spirit, and spirit to nature; either may be given the first place, and both must come to pass. “If the objective is made the chief” we have the natural sciences as result, and; “the necessary tendency” the end, of all natural science thus is to pass from nature to intelligence. This is the meaning of the effort to connect natural phenomena with theory. The highest perfection of natural science would be the perfect spiritualization of all natural laws into laws of intuitive perception and thought.""

"You must learn to talk clearly. The jargon of scientific terminology which rolls off your tongues is mental garbage."

"A conclusion is the place where you got tired thinking."

"Knowledge is a process of piling up facts; wisdom lies in their simplification."

"A machine has value only as it produces more than it consumes — so check your value to the community."

"Any man who does not make himself proficient in at least two languages other than his own is a fool"

"A good teacher must know the rules; a good pupil, the exceptions."

"Diagnosis is not the end, but the beginning of practice."

"Don't despise empiric truth. Lots of things work in practice for which the laboratory has never found proof."

"Facts are not science — as the dictionary is not literature."

"Here's good advice for practice: go into partnership with nature; she does more than half the work and asks none of the fee."

"The great doctors all got their education off dirt pavements and poverty — not marble floors and foundations."

"The specialist is a man who fears other subjects."

"None of the great discoveries was made by a "specialist" or a "researcher"."

"Research has been called good business, a necessity, a gamble, a game. It is none of these — it's a state of mind."

"There is only one reason why men become addicted to drugs — they are weak men. Only strong men are cured, and they cure themselves."

"When a man lacks mental balance in pneumonia he is said to be delirious. When he lacks mental balance without the pneumonia, he is pronounced insane by all smart doctors."

"Whenever ideas fail, men invent words."

"Jesus, still lead on, Till our rest be won! And although the way be cheerless, We will follow calm and fearless; Guide us by Thy hand To our fatherland!"

"The more language is a living operation, the less we are aware of it. Thus it follows that from the forgetfulness of language that its real being consists in what is said in it. What is said in it constitutes the common world in which we live. … The real being of language is that into which we are taken up when we hear it — what is said."

"Aristotle established the classical definition of man, according to which man is the living being who has logos. In the tradition of the West, this definition became canonical in a form which stated that man is the animal rationale, the rational being, distinguished from all other animals by his capacity for thought. Thus it rendered the Greek word logos as reason or thought. In truth, however, the primary meaning of this word is language.... The word logos means not only thought and language, but also concept and law."

"[Although the natural sciences are indispensable to human survival,] this does not mean that people would be able to solve the problems that face us, peaceful coexistence of peoples and the preservation of the balance of nature, with science as such. It is obvious that not mathematics but the linguistic nature of people is the basis of human civilization."

"People cannot live without hope; this is one of the statements I can defend without any reservations."

"What man needs is not just the persistent posing of ultimate questions, but the sense of what is feasible, what is possible, what is correct, here and now. The philosopher, of all people, must, I think, be aware of the tension between what he claims to achieve and the reality in which he finds himself."

"The hermeneutic consciousness, which must be awakened and kept awake, recognizes that in the age of science philosophy's claim of superiority has something chimerical and unreal about it. But though the will of man is more than ever intensifying its criticism of what has gone before to the point of becoming a utopian or eschatological consciousness, the hermeneutic consciousness seeks to confront that will with something of the truth of remembrance: with what is still and ever again real."

"The free artist creates without a commission. He seems distinguished by the complete independence of his creativity and thus acquires the characteristic social features of an outsider whose style of life cannot be measured by the standards of public morality. The concept of the bohemian which arose in the nineteenth century reflects this process. The home of the Gypsies became the generic word for the artist's way of life. But at the same time the artist, who is as "free as a bird or a fish," bears the burden of a vocation that makes him an ambiguous figure. For a cultured society that has fallen away from its religious traditions expects more from art than the aesthetic consciousness and the "standpoint of art" can deliver. The Romantic desire for a new mythology... gives the artist and his task in the world the consciousness of a new consecration. He is something like a "secular saviour' for his creations are expected to achieve on a small scale the propitiation of disaster for which an unsaved world hopes."

"Being that can be understood is language."

"In Wahrheit gehört die Geschichte nicht uns, sondern wir gehören ihr. Lange bevor wir uns in der Rückbesinnung selber verstehen, verstehen wir uns auf selbstverständliche Weise in Familie, Gesellschaft und Staat, in denen wir leben. Der Fokus der Subjektivität ist ein Zerrspiegel. Die Selbstbesinnung des Individuums ist nur ein Flackern im geschlossenen Stromkreis des geschichtlichen Lebens. Darum sind die Vorurteile des einzelnen weit mehr als seine Urteile die geschichtliche Wirklichkeit seines Seins."

"We cannot understand without wanting to understand, that is, without wanting to let something be said. It would be an inadmissible abstraction to contend that we must first have achieved a contemporaneousness with the author or the original reader by means of a reconstruction of his historical horizon before we could begin to grasp the meaning of what is said. A kind of anticipation of meaning guides the effort to understand from the very beginning."

"Das Kunstwerk, das etwas sagt, konfrontiert uns mit uns selbst. Das will sagen, es sagt etwas aus, das so, wie es da gesagt wird, wie eine Entdeckung ist, d.h. die Aufdeckung von etwas Verdecktem. Darauf beruht jene Betroffenheit. «So wahr, so seiend» ist nichts, was man sonst kennt. Alles Bekannte ist übertroffen. Verstehen, was einem das Kunstwerk sagt, ist also gewiß Selbstbegegnung."

"The language of art is constituted precisely by the fact that it speaks to the self-understanding of every person, and it does this as ever present and by means of its own contemporaneousness. Indeed, precisely the contemporaneousness of the work allows it to come to expression in language. Everything depends on how something is said."

"Understanding does not occur when we try to intercept what someone wants to say to us by claiming we already know it."

"Nothing exists except through language."

"From Gadamer I learned that to understand a given thinker requires one to presuppose that he is right."

"The concept of God was for a long time the place where the idea was kept alive that there are other norms besides those to which nature and society give expression in their operation."

"The complexity of the connection between the world of perception and the world of physics does not preclude that such a connection can be shown to exist at any time."

"At present, when the prevailing forms of society have become hindrances to the free expression of human powers, it is precisely the abstract branches of science, mathematics and theoretical physics, which … offer a less distorted form of knowledge than other branches of science which are interwoven with the pattern of daily life, and the practicality of which seemingly testifies to their realistic character."

"Although the formulations of science now offer the most advanced knowledge of nature, men continue to use obsolete forms of thought long discarded by scientific theory. In so far as these obsolete forms are superfluous for science, the fact that they persist violated the principle of the economy of thought, that characteristic trait of the bourgeois temper."

"A man discovers what he is actually worth in this world when he faces society as a man, without money, name, or powerful connections, stripped of all but his native potentialities. He soon finds that nothing has less weight than his human qualities. They are prized so low that the market does not even list them. Strict science, which acknowledges man only as a biological concept, reflects man’s lot in the actual world; in himself, man is nothing more than a member of a species. In the eyes of the world, the quality of humanity confers no title to existence, nay, not even a right of sojourn. Such title must be certified by special social circumstances stipulated in documents to be presented on demand."

"The disparagement of empirical evidence in favor of a metaphysical world of illusion has its origin in the conflict between the emancipated individual of bourgeois society and his fate within that society."

"The characteristic activity of science is not construction, but induction. The more often something has occurred in the past, the more certain that it will in all the future. Knowledge relates solely to what is and to its recurrence. New forms of being, especially those arising from the historical activity of man, lie beyond empiricist theory. Thoughts which are not simply carried over from the prevailing pattern of consciousness, but arise from the aims and resolves of the individual, in short, all historical tendencies that reach beyond what is present and recurrent, do not belong to the domain of science."

"No criticism can be brought against a branch of technical science from outside; no thought fitted out with the knowledge of a period and setting its course by definite historical aims could have anything to say to the specialist. Such thought and the critical, dialectical element it communicates to the process of cognition, thereby maintaining conscious connection between that process and historical life, do not exist for empiricism; nor do the associated categories, such as the distinction between essence and appearance, identity in change, and rationality of ends, indeed, the concept of man, of personality, even of society and class taken in the sense that presupposes specific viewpoints and directions of interest."

"Notwithstanding their attacks on the basic conception of rationalism, on synthetic a priori judgments, that is, material propositions that cannot be contradicted by any experience, the empiricist posits the forms of being as constant."

"The hypostasis of the particular methods of procedure employed by natural science … results in the view that all theoretical differences which rest on historically conditioned antagonisms of interest are to be settles by a “crucial experiment” rather than by struggle and counter-struggle. The harmonious relation of individuals to one another becomes a fact, therefore, that has even more general character than a law of nature."

"Logical empiricism holds the view, notwithstanding some its assertions, that the forms of knowledge and consequently the relations of man to nature and to other men never change. According to rationalism, too, all subjective and objective potentialities are rooted in insights which the individual already possesses, but rationality uses existing objects as well as the active inner striving and ideas of man to construct standards for the future. In this regard, it is not so closely associated with the present order as is empiricism."

"Leibniz’s theory on the subject as substantia ideans in the sense of a causative agent of decision and acts stands much closer to a materialist interpretation of history than does a philosophy which reduces the thinking subject to the role of subsuming protocol sentences under general propositions and deducing other sentences from them."

"The endeavor of scientific research to see events in their more general connection in order to determine their laws, is a legitimate and useful occupation. Any protest against such efforts, in the name of freefom from restrictive conditions, would be fruitless if science did not naïvely identify the abstractions called rules and laws with the actually efficacious forces, and confuse the probability that B will follow A with the actual effort make B follow A."

"When scientists take part in activity they transform themselves from scientists into acting beings, that is, they become elements, data, facts; as soon as they reflect on their activity, however, they are re-transformed into scientists. The trained specialist qua scientist looks upon himself as a chain of judgments and inferences; qua member of society, he regard himself as a mere object. The same holds for everyone. The individual is divided into innumerable functions, the interconnection of which are unknown. In society a man is pater familias under one aspect, business man under another, thinker under a third; to be more precise, he is not a human being at all, but all these aspects and many more in an inevitable succession."

"When an active individual of sound common sense perceives the sordid state of the world, desire to change it becomes the guiding principle by which he organizes given facts and shapes them into a theory. The methods and categories as well as the transformation of the theory can be understood only in connection with his taking of sides. This, in turn, discloses both his sound common sense and the character of the world. Right thinking depends as much on right willing as right willing on right thinking."

"When even the dictators of today appeal to reason, they mean that they possess the most tanks. They were rational enough to build them; others should be rational enough to yield to them."

"Whoever desires to live among men has to obey their laws—this is what the secular morality of Western civilization comes down to. … Rationality in the form of such obedience swallows up everything, even the freedom to think."

"The inversion of external compulsion into the compulsion of conscience … produces the machine-like assiduity and pliable allegiance required by the new rationality."

"Calvin’s theocentric irrationalism eventually revealed itself as the cunning to technocratic reason which had to shape its human material. Misery and the poor laws did not suffice to drive men into the workshops of the early capitalistic era. The new spirit helped to supplement external pressures with a concern for wife and child to which the moral autonomy of the introverted subject in reality was tantamount."

"With the abolition of otium and of the ego no aloof thinking is left. … Without otium philosophical thought is impossible, cannot be conceived or understood."

"The world is so possessed by the power of what is and the efforts of adjustment to it, that the adolescent's rebellion, which once fought the father because his practices contradicted his own ideology, can no longer crop up. … Psychologically, the father is … replaced by the world of things."

"The new order contradicts reason so fundamentally that reason does not dare to doubt it. Even the consciousness of oppression fades. The more incommensurate become the concentration of power and the helplessness of the individual, the more difficult for him to penetrate the human origin of his misery."

"Men have been released from [concentration] camps who have taken over the jargon of their jailers and with cold reason and mad consent (the price, as it were, of their survival) tell their story as if it could not have been otherwise than it was, contending that they have not been treated so badly after all."

"If this truth has once and for all been discarded and men have decided for integral adjustment, if reason has been purged of all morality regardless of cost, and has triumphed over all else, no one may remain outside and look on. The existence of one solitary "unreasonable" man elucidates the shame of the entire nation. His existence testifies to the relativity of the system of radical self-preservation that has been posited as absolute."

"Bourgeois society is ruled by equivalence. It makes the dissimilar comparable by reducing it to abstract quantities. To the Enlightenment, that which does not reduce to numbers, and ultimately to the one, becomes illusion."

"The blessing that the market does not ask about birth is paid for in the exchange society by the fact that the possibilities conferred by birth are molded to fit the production of goods that can be bought on the market."

"The metaphysical apologia at least betrayed the injustice of the established order through the incongruence of concept and reality. The impartiality of scientific language deprived what was powerless of the strength to make itself heard and merely provided the existing order with a neutral sign for itself. Such neutrality is more metaphysical than metaphysics."

"If by enlightenment and intellectual progress we mean the freeing of man from superstitious belief in evil forces, in demons and fairies, in blind fate—in short, emancipation of fear—then denunciation of what is currently called reason is the greatest service reason can render."

"The idea that an aim can be reasonable for its own sake—on the basis of virtues that insight reveals it to have in itself—without reference to some kind of subjective gain or advantage, is utterly alien to subjective reason, even where it rises above the consideration of immediate utilitarian values and devotes itself to reflection about the social order as a whole."

"In the subjectivist view, when ‘reason’ is used to connote a thing or idea rather than an act, it refers exclusively to the relation of such an object or concept to a purpose, not to the object or concept itself. It means that the thing or the idea is good for something else. There is no reasonable aim as such, and to discuss the superiority of one aim over another in terms of reason becomes meaningless. From the subjective approach, such a discussion is possible only if both aims serve a third and higher one, that is, if they are means, not ends."

"If the subjectivist view hold true, thinking cannot be of any help in determining the desirability of any goal in itself. The acceptability of ideals, the criteria for our actions and beliefs, the leading principles of ethics and politics, all our ultimate decisions are made to depend upon factors other than reason. They are supposed to be matters of choice and predilection, and it has become meaningless to speak of truth in making practical, moral or esthetic decisions."

"Reason has never really directed social reality, but now reason has been so thoroughly purged of any specific trend or preference that it has finally renounced even the task of passing judgment on man’s actions and way of life. Reason has turned them over for ultimate sanction to the conflicting interests to which our world actually seems abandoned."

"In most cases, to be reasonable means not to be obstinate, which in turn points to conformity with reality as it is. The principle of adjustment is taken for granted. When the idea of reason was conceived, it was intended to achieve more than the mere regulation of the relation between means and ends: it was regarded as the instrument for understanding the ends, for determining them."

"Subjective reason … is inclined to abandon the fight with religion by setting up two different brackets, one for science and philosophy, and one for institutionalized mythology, thus recognizing both of them. For the philosophy of objective reason there is no such way out. Since it hold to the concept of objective truth, it must take a positive or a negative stand with regard to the content of established religion."

"Spinoza, for example, thought that insight into the essence of reality, into the harmonious structure of the eternal universe, necessarily awakens love for this universe. For him, ethical conduct is entirely determined by such insight into nature, just as our devotion to a person may be determined by insight into his greatness or genius. Fears and petty passions, alien to the great love of the universe, which is logos itself, will vanish, according to Spinoza, once our understanding of reality is deep enough."

"Reason as an organ for perceiving the true nature of reality and determining the guiding principles of our lives has come to be regarded as obsolete."

"Having given up autonomy, reason has become an instrument."

"It is as if thinking itself had been reduced to the level of industrial processes, subjected to a close schedule—in short, made part and parcel of production."

"In the world of action, we know that it is disastrous to treat animals or human beings as though they were stocks and stones. Why should we suppose this treatment to be any less mistaken in the world of ideas?"

"The more ideas have become automatic, instrumentalized, the less does anybody see in them thoughts with a meaning of their own. They are considered things, machines. Language has been reduced to just another tool in the gigantic apparatus of production in modern society."

"In so far as words are not used obviously to calculate technically relevant probabilities or for other practical purposes, … they are in danger of being suspect as sales talk of some kind."

"The quality of the human that precludes identifying the individual with the class is ‘metaphysical’ and has no place in empiricist epistemology. The pigeon hole into which a man is shoved circumscribes his fate."

"As soon as a thought or word becomes a tool, one can dispense with actually ‘thinking’ it, that is, with going through the logical acts involved in verbal formulation of it. As has been pointed out, often and correctly, the advantage of mathematics—the model of all neo-positivistic thinking—lies in just this ‘intellectual economy.’ Complicated logical operations are carried out without actual performance of the intellectual acts upon which the mathematical and logical symbols are based. … Reason … becomes a fetish, a magic entity that is accepted rather than intellectually experienced."

"The more the concept of reason becomes emasculated, the more easily it lends itself to ideological manipulation and to propagation of even the most blatant lies. … Subjective reason conforms to anything."

"The basic ideals and concepts of rationalist metaphysics were rooted in the concept of the universally human, of mankind, and their formalization implies that they have been severed from their human content. How this dehumanization of thinking affects the very foundations of our civilization can be illustrated by analysis of the principle of the majority, which is inseparable from the principle of democracy. In the eyes of the average man, the principle of the majority is often not only a substitute for but an improvement upon objective reason: since men are after all the best judges of their own interests, the resolutions of a majority, it is thought, are certainly as valuable to a community as the intuitions of a so-called superior reason. … What does it mean to say that “a man knows his own interests best”—how does he gain this knowledge, what evidences that his knowledge is correct? In the proposition, “A man knows [his own interests] best,” there is an implicit reference to an agency that is not totally arbitrary … to some sort of reason underlying not only means but ends as well. If that agency should turn out to be again merely the majority, the whole argument would constitute a tautology. The great philosophical tradition that contributed to the founding of modern democracy was not guilty of this tautology, for it based the principles of government upon … the assumption that the same spiritual substance or moral consciousness is present in each human being. In other words, respect for the majority was based on a conviction that did not itself depend on the resolutions of the majority."

"Once the philosophical foundation of democracy has collapsed, the statement that dictatorship is bad is rationally valid only for those who are not its beneficiaries, and there is no theoretical obstacle to the transformation of this statement into its opposite."

"Every philosophical, ethical, and political idea—its lifeline connecting it with its historical origins having been severed—has a tendency to become the nucleus of a new mythology, and this is one of the reasons why the advance of enlightenment tends at certain points to revert to superstition and paranoia. The majority principle … has become the sovereign force to which thought must cater. It is a new god, not in the sense in which the heralds of the great revolutions conceived it, namely, as a power of resistance to existing injustice, but as a power of resistance to anything that does not conform."

"The pathfinders of modern thought did not derive what is good from the law. … Their role in history was not that of adapting their words and actions to the text of old documents or generally accepted doctrines: they themselves created the documents and brought about the acceptance of their doctrines."

"When the great religious and philosophical conceptions were alive, thinking people did not extol humility and brotherly love, justice and humanity because it was realistic to maintain such principles and odd and dangerous to deviate from them, or because these maxims were more in harmony with their supposedly free tastes than others. They held to such ideas because they saw in them elements of truth, because they connected them with the idea of logos, whether in the form of God or of a transcendental mind, or even of nature as an eternal principle."

"We cannot credit our enjoyment of a flower or of the atmosphere of a room to an autonomous esthetic instinct. Man’s esthetic responsiveness relates in its prehistory to various forms of idolatry; his belief in the goodness or sacredness of a thing precedes his enjoyment of its beauty. The applies no less to such concepts as freedom and humanity."

"The French symbolists had a special term to express their love for things that had lost their objective significance, namely, ‘spleen.’ The conscious, challenging arbitrariness in the choice of objects, its ‘absurdity’ and ‘perverseness,’ as if by a silent gesture discloses the irrationality of utilitarian logic, which it then slaps in the face in order to demonstrate its inadequacy with regard to human experience. And while making it conscious, by this shock, of the fact that it forgets the subject, the gesture simultaneously expresses the subject’s sorrow over his inability to achieve an objective order. Twentieth-century society is not troubled by such inconsistencies. For it, meaning can be achieved in only one way—service for a purpose."

"If it were not for the founder of the school, Charles S. Pierce, who has told us that he ‘learned philosophy out of Kant,’ one might be tempted to deny any philosophical pedigree to a doctrine that holds not that our expectations are fulfilled and our actions successful because our ideas are true, but rather that our ideas are true because our expectations are fulfilled and our actions successful."

"Long after Plato’s time the concept of the Ideas still represented the sphere of aloofness, independence, and in a certain sense even freedom, an objectivity that did not submit to ‘our’ interests."

"The significance of God, cause, number, substance or soul consists, as James asserts, in nothing but the tendency of the given concept to make us act or think. If the world should reach a point at which it ceases to care not only about such metaphysical entities but also about murders perpetrated behind closed frontiers or simply in the dark, one would have to conclude that the concepts of such murders have no meaning, that they represent no ‘distinct ideas’ or truths, since they do not make any ‘sensible difference to anybody.’"

"All things in nature become identical with the phenomena they present when submitted to the practices of our laboratories, whose problems no less than their apparatus express in turn the problems and interests of society as it is. This view may be compared with that of a criminologist maintaining that trustworthy knowledge of a human being can be obtained only by the well-tested and streamlined examining methods applied to a suspect in the hands of the metropolitan police."

"Answers determined by the social division of labor become truth as such."

"Pragmatism, in trying to turn experimental physics into a prototype of all science and to model all spheres of intellectual life after the techniques of the laboratory, is the counterpart of modern industrialism, for which the factory is the prototype of human existence, and which models all branches of culture after production on the conveyor belt."

"Thought must be judged by something that is not thought, by its effect on production or its impact on social conduct, as art today is being ultimately gauged in every detail by something that is not art, be it box-office or propaganda value."

"In the face of the idea that truth might afford the opposite of satisfaction and turn out to be completely shocking to humanity at any given historical moment, … the fathers of pragmatism made the satisfaction of the subject the criterion of truth. For such a doctrine there is no possibility of rejecting or even criticizing any species of belief that is enjoyed by its adherents."

"Pragmatism … reflects with almost disarming candor the spirit of the prevailing business culture, the very same attitude of ‘being practical’ as counter to which philosophical meditation as such was conceived."

"Plato and his objectivistic successors … preserved the awareness of differences that pragmatism has been invented to deny—the difference between thinking in the laboratory and in philosophy, and consequently the difference between the destination of mankind and its present course."

"Of course, the terrible things I heard from the Nuremberg Trials, about the six million Jews and the people from other races who were killed, were facts that shocked me deeply. But I wasn't able to see the connection with my own past. I was satisfied that I wasn't personally to blame and that I hadn't known about those things. I wasn't aware of the extent. But one day I went past the memorial plaque which had been put up for Sophie Scholl in Franz Josef Strasse, and I saw that she was born the same year as me, and she was executed the same year I started working for Hitler. And at that moment I actually sensed that it was no excuse to be young, and that it would have been possible to find things out."

"Now that I've let go of my story, I can let go of my life."

"We should listen to the voice of conscience. It does not take nearly as much courage as one might think to admit to our mistakes and learn from them. Human beings are in this world to learn and to change themselves in learning."

"I admit, I was fascinated by Adolf Hitler. He was a pleasant boss and a fatherly friend. I deliberately ignored all the warning voices inside me and enjoyed the time by his side almost until the bitter end. It wasn't what he said, but the way he said things and how he did things."

"They say something about being safe in the bunker, and how it's almost fun to hear the explosions when they know the bangs can't hurt them. Suddenly there is the sound of a shot, so loud, so close that we all fall silent. It echoes on through all the rooms. "That was a direct hit," cried Helmut [Goebbels] with no idea how right he is. The Fuhrer is dead now."

"Her story reflects the blind loyalty of far too many Germans whose allegiance to Hitler and the Nazi party enabled the implementation of the final solution."

"Since the number of men is large but the earthly realm is not inexhaustible, one man can no longer profit from the labour of twenty. Moderation, contentment, and frugality must become the general morals of mankind. […] The whole earth becomes a garden, and nature has at last completed her day’s work here below, bringing permanent enlightenment, peace, and felicity together with the greatest possible number of men : she has anointed every man as his own judge, priest, and king; has turned the often-ridiculed tale of the golden age, mankind’s favorite idea of old, into a reality by discreetly removing the eternal inequality of wealth, which has been ineffectively combated by all lawgivers and has always has crept back in, and which is the source of the decay of all nations, and the root of servitude, tyranny, and disunity among men, of venality and moral corruption, making it forever impossible through the excessive growth of the human population."

"I myself brought Deism no more to Bavaria than to Rome or Italy. I found it there already; and I shall give the reasons below, just why in the most fanatical countries, and more under Catholicism than Protestantism, this sort of person is found in such a measure and multitude."

"Do you realize sufficiently what it means to rule—to rule in a secret society? Not only over the lesser or more important of the populace, but over the best of men, over men of all ranks, nations, and religions, to rule without external force, to unite them indissolubly, to breathe one spirit and soul into them, men distributed over all parts of the world?"

"Should you seek might, power, false honor, excess — seek that we would work for you to provide your temporal advantages — we will bring you as close to the throne as you wish, and then turn you over to the consequences of your folly, but our inner sanctuary remains closed to such. But should you want to learn wisdom — want to learn to make mankind more clever, better, free and happy — then be thrice welcomed by us."

"In the stage of manhood alone does the human race first appear in his dignity; only there are his principles fixed, his connections appropriate, he sees the full circumference of his sphere; there alone — after we have already learned through many detours, through long, repeated, sad experiences, what a calamity it is to arrogate the rights of others, to raise oneself over others through mere external advantages, to use his size to the detriment of others — there alone one recognizes, believes, feels what an honor, what a joy it is to be a human being."

"This first stage of the life of the whole race is savagery, raw nature:… a condition in which man enjoys the most exquisite goods, equality and freedom, in full abundance, and would also enjoy them forever, if he would follow the hint of nature and understand the art of not abusing his powers and preventing the outbreak of his excessive passions."

"In this time, when the games and abuses of secret societies were without end, I wanted to make use of this human weakness for a real and worthy goal, the welfare of mankind.… I wanted what the heads of the ecclesiastical and secular powers should do and want by virtue of their offices."

"Wishaupt seems to be an enthusiastic Philanthropist. He is among those (as you know the excellent [Richard] Price and Priestley also are) who believe in the indefinite perfectibility of man. He thinks he may in time be rendered so perfect that he will be able to govern himself in every circumstance so as to injure none, to do all the good he can, to leave government no occasion to exercise their powers over him, & of course to render political government useless."

"As Wishaupt lived under the tyranny of a despot & priests, he knew that caution was necessary even in spreading information, & the principles of pure morality.… He proposed to initiate new members into his body by gradations proportioned to his fears of the thunderbolts of tyranny. This has given an air of mystery to his views, was the foundation of his banishment, the subversion of the masonic order, & is the colour for the ravings against him of Robinson, Barruel & Morse, whose real fears are that the craft would be endangered by the spreading of information, reason, & natural morality among men."

"It has been claimed that Dr. Weishaupt was an atheist, a Cabalistic magician, a rationalist, a mystic; a democrat, a socialist, an anarchist, a fascist; a Machiavellian amoralist, an alchemist, a totalitarian and an "enthusiastic philanthropist." (The last was the verdict of Thomas Jefferson, by the way.)"

"The one safe generalization one can make is that Weishaupt's intent to maintain secrecy has worked; no two students of Illuminology have ever agreed totally about what the "inner secret" or purpose of the order actually was (or is …)."

"Humans cannot communicate; not even their brains can communicate; not even their conscious minds can communicate. Only communication can communicate."

"Does knowledge rest on construction in the sense that it only functions because the knowing system is operatively closed, therefore: because it can maintain no operative contact with the outside world; and because it therefore remains dependent, for everything that it constructs, on its own distinction between self-reference and allo-reference?"

"No matter how abstractly formulated are a general theory of systems, a general theory of evolution and a general theory of communication, all three theoretical components are necessary for the specifically sociological theory of society. They are mutually interdependent."

"It had always been clear to me that a thoroughly constructed conceptual theory of society would be much more radical and much more discomforting in its effects than narrowly focused criticisms—criticisms of capitalism for instance— could ever imagine."

"Die folgenden Untersuchungen wagen diesen Übergang zu einem radikal antihumanistischen, einem radikal antiregionalistischen und einem radikal konstruktivistischen Gesellschaftsbegriff."

"We are still spellbound by a tradition that arranged psychological faculties hierarchically, relegating ‘sensuousness’ — that is, perception — to a lower position in comparison to higher, reflective functions of reason and understanding. The most advanced versions of ‘conceptual art’ still follow this tradition. By refusing to base themselves in sensuously perceptible distinctions between works of art and other objects, these works seek to avoid reducing art to the realm of sense perception."

"The activity of observing establishes a distinction in a space that remains unmarked, the space from which the observer executes the distinction. The observer must employ a distinction in order to generate the difference between unmarked and marked space, and between himself and what he indicates. The whole point of this distinction (its intention) is to mark something as distinct from something else. At the same time, the observer — in drawing a distinction - makes himself visable to others. He betrays his presence - even if a further distinction is required to distinguish him."

"The art system operates on its own terms, but an observer of art can choose many different distinctions to indicate what he observes."

"In the twentieth century, one encounters artworks that seek to cancel the difference between a real and an imagined reality by presenting themselves in ways that make them indistinguishable from real objects. Should we take this trend as an internal reaction of art against itself?"

"Unlike philosophy, art does not search for islands of security from which other experiences can be expelled as fantastic or imaginary, or rejected as a world of secondary qualities or enjoyment, of pleasure or common sense. Art radicalizes the difference between the real and the merely possible in order to show through works of its own that even in the realm of possibility there is order after all. Art opposes, to use a Hegelian formulation, “the prose of the world,” but for precisely this reason it needs this contrast."

"Whatever we know about society, or indeed about the world in which we live, we know through the mass media. This is true not only of our knowledge of society but also of our knowledge of nature."

"The effect if not the function of the mass media seems to lie, therefore, in the reproduction of non- transparency through transparency, in the reproduction of non-transparency of effects through transparency of knowledge."

"By representing themselves as a system [the mass media ] generates boundaries with an inside and an outside that is inaccessible to them. They too reflect [or represent] their outside as public life, so long as specific external relationships, such as to politics or to the advertisers, are not in question."

"The second-order cybernetics worked out by Heinz von Foerster is rightly held to be a constructivist theory, if not an a manifesto for operational constructivism. The reverse doesn't apply, however. Constructivist epistemologies do not necessarily have the rigor of a cybernetics of cybernetics. One can observe cognitions as constructions of an observer, without linking with this the theory that the observing observer observes himself or herself as an observer."

"Niklas Luhmann is remembered as the most important social theorist of the 20th century. Yet in much of the Anglo-Saxon world he is virtually unknown among professional social scientists."

"On Amazon.com, a reader of my book Luhmann Explained wrote "... if your teenager is bad, don’t ground him; make him write an essay on the sociological theory of Niklas Luhmann.” I sympathize with this reader’s point of view. Having read texts by Luhmann for about twenty years, I have increasingly asked myself why, even though I find the theory very appealing, its inventor did not manage to express it in a reasonably enjoyable manner. Sometimes, particularly in his later works, Luhmann’s irony and humor interrupt his otherwise extremely dry, unnecessarily convoluted, poorly structured, highly repetitive, overly long, and aesthetically unpleasing texts."

"Suffering is the ancient law of love; there is no quest without pain; there is no lover who is not also a martyr."

"An unloving heart can no more understand a love-filled speaker than a German an Italian."

"Be steadfast and never rest content until you have obtained the now of eternity as your present possession in this life, so far as this is possible to human infirmity."

"In the darkness beyond distinct manner of existing, all multiplicity disappears and the spirit loses what is its own. It disappears with regard to its own activity. This is the highest goal and the 'where' beyond boundaries. In this the spirituality of all spirits ends. Here to lose oneself forever is eternal happiness. thumb|right|To lose oneself forever is eternal happiness"

"Here in this region beyond thought the human spirit actively soars. thumb|right|Here in this region beyond thought the human spirit actively soars"

"In this wild mountain region of the 'where' beyond God there is an abyss full of play and feeling for all pure spirits."

"It is hidden for everything that is not God, except for those with whom he wants to share Himself."

"In a detached person nothing merely temporal is born in possessiveness. His eyes are opened. He becomes fully aware and, receiving his blessed existence and life, is one with Him; for all things are here one in the thumb|right|He becomes fully aware and, receiving his blessed existence and life, is one with Him; for all things are here one in the One One."

"No one can explain this to another just thumb|right|In this wild mountain region of the 'where' beyond God there is an abyss full of play and feeling for all pure spirits with words. thumb|right|No one can explain this to another just with words. One knows it by experiencing it One knows it by experiencing it."

"In order to attain perfect union, we must divest ourselves of God...The common belief about God, that He is a great Taskmaster, whose function is to reward or punish, is cast out by perfect love; and in this sense the spiritual man does divest himself of God as conceived of by most people."

"Eternity is life that is beyond time but includes within itself all time but without a before or after. And whoever is taken into the Eternal Nothing possesses all in all and has no 'before or after'. Indeed a person taken within today would not have been there for a shorter period from the point of view of eternity than someone who had been taken thumb|right|Whoever is taken into the Eternal Nothing possesses all in all and has no 'before or after' within a thousand years ago."

"Now these people who are taken within, thumb|right|These people who are taken within, because of their boundless immanent oneness with God, see themselves as always and eternally existing because of their boundless immanent oneness with God, see themselves as always and eternally existing"

"You and I do not meet on one branch or in one place. You make your way along one path and I along another. Your questions arise from human thinking, and I respond from a knowledge that is far beyond all human comprehension. thumb|right|You must give up human understanding if you want to reach the goal, because the truth is known by not knowing You must give up human understanding if you want to reach the goal, because the truth is known by not knowing"

"After this the disciple turned again in all seriousness to eternal Truth and asked for the power to discern by outward appearance a person who was truly detached. He asked thus. Eternal Truth, how do such people act in relation to various things? Answer: They withdraw from themselves, and all things withdraw along with this. Question: How do they conduct themselves with respect to time? Answer: They exist in an ever-present now, thumb|right|They exist in an ever-present now, free of selfish intentions free of selfish intentions, and they seek to act perfectly in the smallest thing as in the greatest."

"Question: Paul says that no law is made for the just. Answer: Just persons, by becoming so, conduct themselves more submissively than other people because they understand from within, in the source, what is proper outwardly for everyone, and they view all things accordingly. The reason that they are unfettered is that they do (freely) out of an attitude of detachment what ordinary people do under compulsion."

"Question: Is not the person who has been transported to interior detachment freed from external exercises? Answer: One sees few people reach the condition you describe without their strength being wasted. The efforts of those who really achieve it affect them to the marrow. And so, when they realise what is to be done and left undone, they continue to practise the usual exercises, performing them more or less frequently as their strength and the occasion permit. Question: Where do the pangs of conscience and other anxieties of seemingly good people come from, as well as the unrestrained latitude (of conscience) in other people? Answer: Both types are focusing their attention on their own image but in different ways; the one group spiritually, the other bodily."

"Question: Does a detached person remain unoccupied all the time, or what does he or she do? Answer: The activity of really detached people lies in their becoming detached, and their achievement is to remain unoccupied because they remain calm in action and unconcerned about their achievements. Question: What is their conduct toward their fellow human beings? Answer: They enjoy the companionship of people, but without being compromised by them. They love them without attachment, and they show them sympathy without anxious concern - all in true freedom. Question: Is such a person required to go to confession? Answer: The confession that is motivated by love is nobler than one motivated by necessity. Question: What is such people’s prayer like? Are they supposed to pray, too? Answer: Their prayer is effective because they forestall the influence of the senses. God is spirit and knows whether this person has put an obstacle in the way or whether he or she has acted from selfish impulses. And then a light is enkindled in their highest power, which makes clear that God is the being, life and activity within them and that they are merely instruments. Question: What are such a person's eating, drinking and sleeping like? Answer: Externally, and in keeping with their sensuous nature, the outward person eats. Internally, however, they are as if not eating; otherwise, thumb|right|One does not arrive at the goal by asking questions. It is rather through detachment that one comes to this hidden truth they would be enjoying food and rest like an animal. This is also the case in other things pertaining to human existence."

"Question: What is their external behaviour like? Answer: They have few mannerisms, and they do not talk a lot; their words are simple and direct. They live modestly so that things pass through them without their involvement. They are composed in their use of the senses. Question: Are all detached people like this? Answer: More so or less so, depending on accidental circumstances. Essentially, however, they are the same. Question: Do such people come to a full knowledge of the truth, or do they remain in the realm of opinion and imagining? Answer: Since they remain basically human, they continue to have opinions and imaginings. But because they have withdrawn from themselves into that which is, they have a knowledge of all truth; for this is truth itself and they ignore themselves. But let this be enough for you. thumb|right|It is important to realize that everyone has five kinds of self One does not arrive at the goal by asking questions. It is rather through detachment that one comes to this hidden truth. Amen"

"Disciple: Lord, what is true detachment? Truth: Take note with careful discrimination of these two words: oneself and leave. If you know how to weigh these two words properly, testing their meaning thoroughly to their core and viewing them with true discernment, then you can quickly grasp the truth. Take, first of all, the first word -- oneself or myself -- and see what it is. It is important to realize that everyone has five kinds of self. The first self we have in common with a stone, and this is being. The second we share with plants, and this is growing. The third self we share with animals, and this is sensation. The fourth we share with all other human beings: we possess a common human nature in which all are one. The fifth - which belongs to a person exclusively as his or her own - is one's individual human self… Now what is it that leads people astray and robs them of happiness? It is exclusively this last self. Because of it a person turns outward, away from God and toward this self, when he or she should be returning inward. Thus they fashion their own selves according to what is accidental. In their blindness they appropriate to themselves what is God's. This is the direction they take, and they eventually sink into sinfulness."

"Disciple: The truth be praised! Dear Lord, tell me, does anything (of this self) still remain in the happy, detached person? Truth: Without a doubt it happens that, when the good and loyal servant is led into the joy of his Lord, he becomes drunk from the limitless overabundance of God's house. What happens to a drunken man happens to him, though it cannot really be described, that he so forgets his self that he is not at all his self and consequently has got rid of his self completely and lost himself entirely in God, becoming one spirit in all ways with him, just as a small drop of water does which has been dropped into a large amount of wine. Just as the drop of water loses itself, drawing the taste and colour of the wine to and into itself, so it happens that those who are in full possession of blessedness lose all human desires in an inexpressible manner, and they ebb away from themselves and are immersed completely in the divine will. Otherwise, if something of the individual were to remain of which he or she were not completely emptied, scripture could not be true in stating that God shall thumb|right|When the good and loyal servant is led into the joy of his Lord, he becomes drunk from the limitless overabundance of God's house. What happens to a drunken man happens to him, though it cannot really be described, that he so forgets his self that he is not at all his self become all things in all things. Certainly one's being remains, but in a different form, in a different resplendence, and in a different power. This is all the result of total detachment from self."

"One thing you must know: Just as there is no comparison between actually hearing the sound of harp-strings sweetly plucked and listening to someone talking about it, so too there is no comparison between words which are received in pure grace, issuing from a living heart, spoken by living lips, and those self-same words committed to dry parchment — especially words in German. For these somehow grow chill, losing their vitality like roses cut. For the enchanting melody which, more than anything else, moves human hearts, then fades away, so that the words are received now into the dryness of dry hearts. No harp-strings were ever so sweet but, when stretched across dry timber, they fall silent. An unloving heart can no more understand a love-filled speaker than a German an Italian. Therefore, an eager enquirer should hasten to the out-flowing streams of these sweet teachings so that she may see and observe them at their source in all its living and wondrous beauty – that is, the in-flowing of present grace which is able to restore dead hearts to life."

"Henry Suso is a bundle of contradictions, and a person, moreover, who has gathered legends about him like a snowball rolling downhill. He was a poet, which is not always a key to happiness in this world; a mystic of the highest order; a hard working Dominican; and a man with a positive genius for getting into embarrassing situations... It will require many years of exhaustive research to sort out the diverse elements in his personality, if, indeed, it can ever be accomplished. Poets are not easy to analyze, and Henry, before all else, was a poet...Henry was born in Switzerland, in 1290, the son of a warlike family of counts and crusaders. His father said more than once that he wished Henry had been a girl and some of his spirited daughters had been boys; for Henry was not a type to carry a sword. Henry was a gentle, dreamy lad, who liked to accompany his mother on pilgrimages and read about heroic deeds. He had taken his mother's name of Suso, perhaps out of sheer inability to live up to the warlike title of the Count von Berg...The best known work of Henry Suso is his Little Book of Eternal Wisdom, which is a classic of spiritual writing. He also composed many other short treatises on the mystical union of the soul with God, all written with the same poetic language and the same intensity of feeling. The man who had carved "the lovely name of Jesus" into the flesh over his heart was just as intense in his spiritual life."

"Bl. Henry Suso (c. 1300 - 1366) studied theology under Meister Eckhart in Cologne. But Eckhart was more than a teacher to him: there is a touching account in Suso's autobiography of how he went to Eckhart when his hypersensitive conscience was tormenting him, and how Eckhart gave him complete peace. He entered the Dominican Order in his native Constance. Some years later he had a profound religious experience which he described in great detail. It was the beginning of a great love story, told with impressive literary skill in the tender language of courtly love...The language of chivalry, parodied in a later century in Don Quixote, was still viable in Suso's century. 'Your young unruly heart,' he said to himself, 'can scarcely endure to be without a special object of love.' So he often 'meditated about her, thinking of her lovingly, and liking her full well with all his heart and soul.' The mediaeval knight delighted to suffer for the lady he worshipped. Two of his books are written as dialogue, a favourite literary form in the 14th century."

"Among all the medieval mystics, the Rhineland mystics are perhaps the ones best known today. They are widely accessible and cited more frequently than any others. Their message has a directness and freshness of expression that communicates itself across the centuries...Initially one might expect that all mystics from the Rhine region would be counted as Rhineland mystics...But the term “Rhineland mystics” is customarily used in a more restricted sense. It refers only to the mystics of the fourteenth century who lived in Germany and the Low Countries. It applies particularly to a group of several men—Meister Eckhart, Henry Suso, Johannes Tauler and Jan van Ruusbroec...The most daring and original of the Rhenish mystics was Meister Eckhart, whose disciples were Johannes Tauler and Henry Suso. These three Germans all belonged to the Dominican order. Suso is seen as the most intimate and personal mystic, Tauler was known as an inspiring preacher, whereas the Flemish mystic Jan van Ruusbroec limited the fusion of human soul and God by stating that at the summit of the ascent the soul still preserves its identity. These men, deeply involved in the theological debates of their own age, describe the deepest levels of inward experience where God is known in the inner recesses of the human soul, a most intimate presence that is also a transcendence. Their message addresses us so directly because it relates to a search for what is most essential to religion, its deepest, most inward dimension, and it emphasizes a real indwelling of ourselves in God and of God in us. The mysticism of the Rhineland is known in German as Wesensmystik, a mysticism of being or essence."

"Another Dominican mystic of this period is the Blessed Henry Suso, or Heinrich Seuse, to give him his original German name. The son of a noble Swabian family, he was born near Lake Constance, on the border between Switzerland and Germany. His father was very worldly, his mother deeply devout. As he tells us in his own Life, written in later years, one of his earliest memorable experiences occurred on the death of his mother when he was still young. She appeared in a vision and told him to love God, then kissed and blessed him, and disappeared. Suso’s sense of loneliness and abandonment, his excessive asceticism in later life, harshly maltreating his body in imitation of Christ’s suffering, and his expressions of tender love addressed to God may all have been linked to “starved human affections seeking an outlet,” as Evelyn Underhill has suggested. Suso entered the Dominican order at the age of thirteen, but found monastic life rather difficult until he experienced a conversion and spiritual awakening. He subsequently studied under Eckhart in Cologne and became a devoted follower and great admirer of his beloved teacher. By 1326 Suso was back in Constance, where he wrote his famous Büchlein der Wahrheit, or Little Book of Truth, which is full of mystical reflection...Suso experienced intense mystical states and visions that made him see ultimate reality as eternal, uncreated truth in which all things have their source and being. He goes even beyond Eckhart in his understanding of divine and human oneness—a state in which “something and nothing are the same.”...Suso preached widely in the Upper Rhineland and Switzerland, enjoying great popularity wherever he went...The savage asceticism and austerities that he practiced over many years are vividly described in his Life, where he speaks of himself in the third person...But after some twenty years of severe ascetic practices he abandoned them as nothing more than a beginning on the way to the highest knowledge of God, whose overwhelming beauty he praised with great tenderness: “Ah, gentle God, if Thou art so lovely in Thy creatures, how exceedingly beautiful and ravishing Thou must be in Thyself!… Praise and honor be to the unfathomable immensity that is in Thee!” Suso must have left a deep impression on his contemporaries, for the veneration of the “Blessed Henry Suso” began soon after his death, although officially the Church did not beatify him until 1831."

"Most often it is the case that people know that something big can be manipulated with it [i.e., the screw], but not how and in what way it is connected to time, and that untold time, and finally such force of machines, wheels, and shafts is necessary as cannot be produced nor be had."

"I had not only opportunity of seeing how different things have been made, but also manual work made me strong."

"[His work is addressed]... not to the learned and experienced mathematicians who are already, or should be, better acquainted with them... [and most of whom] have studied mechanics more as a subject of curiosity and a hobby, than with any view of service to the public. The people we had in mind were rather the mechanic, handicraftsman and the like, who, without education or knowledge of foreign languages have no access to many sources of information..."

""Theatrum machiuamm universale," &c. by Jacob Leupold, Leipsic, seven volumes, folio, 1724, 1727,1774. This is the greatest and most complete work of this kind that ever was published. The first volume is little more than an introduction to the work; the second and third volumes contain a description of hydraulic machines; the next two volumes relate to machines for raising weights, the theory of levelling, and other subjects; and the sixth treats principally on machines connected with the construction of bridges; the seventh volume is entitled, "Theatre arithmetico geometrique," where the author treats of all instruments employed in these two sciences This work would have been much more considerable if its author had lived to complete the immense task he had undertaken."

"In the Histoire de l'Academie for the year 1725, p. 78, it is stated that when M. du Fay was at Strasbourg, M. Jacob Leupold had a pump which threw water in a continuous stream, using only one piston, and that he made a great mystery of it; but that M. du Fay immediately stated the reason of it."

"Jacob Leupold (1674-1727) German engineer who collected, for the first time in print, the basic principles of mechanical engineering."

"Leupold is also credited as an early inventor of air pumps. He designed his first pump in 1705, and in 1707 he published a book Antlia pneumatica illustrata. In 1711 following an advice of its president Wilhelm Leibniz, Prussian Academy of Sciences acquired Leupold's pump. In 1720 Leupold started to work on the manuscript of his prominent encyclopedie Theatrium machinarum, a nine-volume series on machine design and technology, published between 1724 and 1739 . It was the first systematic analysis of mechanical engineering in the world."

"Theological condemnation of others, which breaks off fellowship in either judgment or contempt, is impermissible."

"A physical-mental characteristic of mine is a certain passive magnetism of the animal world... The mental-physical passive animal magnetism mentioned is passive, not active, for the reason that the person for whom it is a characteristic does not attract, but rather feels himself attracted, just as a passive magnetism dwells in a piece of soft iron, since it does not attract, but is attracted by the steel magnet, whereas active magnetism is in the attracting steel magnet (perhaps a passive magnetism as well, but at least an active is there)."

"Until now science has not sought to investigate this passive animal magnetism (by no means an isolated phenomenon), although the doctor, the anthropologist and physiologist, the jurist, the psychologist, and the moralist could cultivate an entirely new field. In fact they have made not the slightest effort to investigate its nature: rather (misled by poorly understood Bible passages and by laws based on such Bible passages—laws whose moral value stands on the same level as those against witchcraft and heresy in the Middle Ages) they have believed they should ignore or disdain it with hatred and scorn, examples of which are in scientific books."

"Sunt mihi barba maris, artus, corpusque virile, His inclusa quidem. Sed sum maneoque puella"

"The Urning is not by a hair’s breadth any more dangerous to immature boys than the genuine man is to immature girls. For the rest, I gladly leave the child molester to his deserved punishment by the law. Let the integrity of a will-less minor be sacred to every Urning."

"The prohibition of the expression of the sex drive, i.e., between consenting adults in private, lies outside the legal sphere."

"Until my dying day I will look back with pride that I found the courage to come face to face in battle against the spectre which for time immemorial has been injecting poison into me and into men of my nature. Many have been driven to suicide because all their happiness in life was tainted. Indeed, I am proud that I found the courage to deal the initial blow to the hydra of public contempt."

"Karl Heinrich Ulrichs was the first to formulate a scientific theory of homosexuality. Indeed, his theory implicated, as Klaus Müller has emphasized, “the first scientific theory of sexuality altogether” (1990, 100). It was set forth and elaborated in five writings published in 1864 to 1865. The series of writings was continued—there were twelve in all, the last appearing in 1879—but with only slight revisions in the theory, Ulrichs’s intention in his writings was not merely explanatory, but also—and especially—emancipatory. This was based on his view that the condition of being homosexual is inborn. This was a major departure from previous and subsequent theories that saw the practice of homosexuality/“sodomy” as an acquired vice. In this Ulrichs was the first in a long and continuing line of researchers who believe that a proof of the “naturaless” of homosexuality, that is, the discovery of a biological basis for it, will lead to equal legal and social treatment of hetero- and homosexuals."

"In 1870, Ulrichs gestured toward likely biological underpinnings of homosexuality as an argument for gay rights, arguing that a male homosexual has inalienable rights. His sexual orientation is a right established by nature. Legislators have no right to veto nature; no right to persecute nature in the course of its work; no right to torture living creatures who are subject to those drives nature gave them."

"If the physician clearly perceives what is to be cured in diseases, that is to say, in every individual case of disease (knowledge of disease, indication), if he clearly perceives what is curative in medicines, that is to say, in each individual medicine (knowledge of medical powers), and if he knows how to adapt, according to clearly defined principles, what is curative in medicines to what he has discovered to be undoubtedly morbid in the patient, so that the recovery must ensue - to adapt it, as well in respect to the suitability of the medicine most appropriate according to its mode of action to the case before him (choice of the remedy, the medicine indicated), as also in respect to the exact mode of preparation and quantity of it required (proper dose), and the proper period for repeating the dose; - if, finally, he knows the obstacles to recovery in each case and is aware how to remove them, so that the restoration may be permanent, then he understands how to treat judiciously and rationally, and he is a true practitioner of the healing art ."

"The lukewarm baths at 25 to 27° serve to arouse the slumbering sensibility of fibre in the apparent dead (frozen, drowned, suffocated) which benumbed the sensation of the nerves. Though only palliative, still they often prove themselves sufficiently active, especially when given in conjunction with coffee and rubbing with the hands. They may give homœopathic aid in cases where the irritability is very unevenly distributed and accumulated too unevenly in some organs as is the case in certain hysteric spasms and infantile convulsions. In the same way, cold baths 10 to 6° in persons cured medically of chronic diseases and with deficiency of vital heat, act as an homœopathic aid. By instantaneous and later with repeated immersions they act as a palliative restorative of the tone of the exhausted fibre. For this purpose, such baths are to be used for more than momentary duration, rather for minutes and of gradually lowered temperature, they are a palliative, which, since it acts only physically has no connection with the disadvantage of a reverse action to be feared afterwards, as takes place with dynamic medicinal palliatives."

"Over this period many issues have been clarified. Today we know very much more about these twenty-seven short writings from a little religious sub-culture in the Roman empire than ever before. Nevertheless, they risk being forgotten - partly because the link with the Christian history which they have influenced has been broken, partly because many of our educated contemporaries come from other religious and cultural traditions, and partly because the results of historical-critical research are so complex that many people are deterred from trying to grasp them."

"The non-Christian can put no question which is not necessarily that of the Christian dogmatician as well. ... In solidarity with the non-Christian, he has no prior knowledge. He must begin from the very beginning with no presupposed consciousness of God. He must learn to spell out the message which comes to him as to every man."

"The attack and claim which are so unmistakable in the New Testament were muted and neutralized by the official recognition, the cultural integration and the social control of Christianity as a middle-class institution."

"In its resistance to the great attack on traditional dogma launched by the Enlightenment, the Protestant theology of the 19th century … had very largely agreed in taking up a defensive position in which the truth of Christian faith was to be proved by demonstrating the indispensability of religious feeling to all higher humanity. … Yet on this basis it was not possible to refute the contention of Ludwig Feuerbach that the secret of theology is anthropology. … The secret of God was in truth that of self-glorifying man speaking of God and extolling his own divinity."

"Unsere übertragungen, auch die besten, gehen von einem falschen grundsatz aus, sie wollen das indische, griechische, englische verdeutschen, anstatt das deutsche zu verindischen, vergriechischen, verenglischen. ... Der grundsätzliche irrtum des übertragenden ist, daß er den zufälligen stand der eigenen sprache festhält, anstatt sie durch die fremde gewaltig bewegen zu lassen."

"Even the sharpest problem focus cannot help but sharpen the problem."

"One cannot grasp freedom in faith without hearing simultaneously the categorical imperative: One must serve through bodily, social and political obedience the liberation of the suffering creation out of real affliction. ... Consequently, the missionary proclamation of the cross of the Resurrected One is not an opium of the people which intoxicates and incapacitates, but the ferment of new freedom. It leads to the awaking of that revolt which, in the "power of the resurrection" ... follows the categorical imperative to overthrow all conditions in which man is a being who labors and is heavily laden,"

"Christian identity can be understood only as an act of identification with the crucified Christ, to the extent to which one has accepted the proclamation that in him God has identified himself with the godless and those abandoned by God."

"Die Wolken gehören zur Erde, nicht zum Himmel."

"Was dich die Liebe nicht lehrt, das sollst du nicht wissen."

"As professor in the Polytechnic School [autumn of 1858] in Zurich I found myself for the first time obliged to lecture upon the elements of the differential calculus and felt, more keenly than ever before, the lack of a really scientific foundation for arithmetic. In discussing the notion of the approach of a variable magnitude to a fixed limiting value, and especially in proving the theorem that every magnitude which grows continually, but not beyond all limits, must certainly approach a limiting value, I had recourse to geometric evidences. Even now such resort to geometric intuition in a first presentation of the differential calculus, I regard as exceedingly useful, from the didactic standpoint, and indeed indispensable, if one does not wish to lose too much time. But that this form of introduction into the differential calculus can make no claim to being scientific, no one will deny. For myself this feeling of dissatisfaction was so overpowering that I made the fixed resolve to keep meditating on the question till I should find a purely arithmetic and perfectly rigorous foundation for the principles of infinitesimal analysis."

"The statement is so frequently made that the differential calculus deals with continuous magnitude, and yet an explanation of this continuity is nowhere given; even the most rigorous expositions of the differential calculus do not base their proofs upon continuity but, with more or less consciousness of the fact, they either appeal to geometric notions or those suggested by geometry, or depend upon theorems which are never established in a purely arithmetic manner. Among these, for example, belongs the above mentioned theorem, and a more careful investigation convinced me that this theorem, or any one equivalent to it, can be regarded in some way as a sufficient basis for infinitesimal analysis. It then only remained to discover its true origin in the elements of arithmetic and thus at the same time to secure a real definition of the essence of continuity. I succeeded Nov. 24, 1858."

"What advantage will be gained by even a purely abstract definition of real numbers of a higher type, I am as yet unable to see, conceiving as I do of the domain of real numbers as complete in itself."

"I regard the whole of arithmetic as a necessary, or at least natural, consequence of the simplest arithmetic act, that of counting, and counting itself as nothing else than the successive creation of the infinite series of positive integers in which each individual is defined by the one immediately preceding; the simplest act is the passing from an already-formed individual to the consecutive new one to be formed. The chain of these numbers forms in itself an exceedingly useful instrument for the human mind; it presents an inexhaustible wealth of remarkable laws obtained by the introduction of the four fundamental operations of arithmetic."

"Addition is the combination of any arbitrary repetitions of the above-mentioned simplest act into a single act; from it in a similar way arises multiplication. While the performance of these two operations is always possible, that of the inverse operations, subtraction and division, proves to be limited. Whatever the immediate occasion may have been, whatever comparisons or analogies with experience, or intuition, may have led thereto; it is certainly true that just this limitation in performing the indirect operations has in each case been the real motive for a new creative act; thus negative and fractional numbers have been created by the human mind; and in the system of all rational numbers there has been gained an instrument of infinitely greater perfection. This system, which I shall denote by R, possesses first of all a completeness and self-containedness which I have designated... as characteristic of a body of numbers [Zahlkőrper] and which consists in this, that the four fundamental operations are always performable with any two individuals in R, i.e., the result is always an individual of R, the single case of division by the number zero being excepted."

"The system R forms a well-arranged domain of one dimension extending to infinity on two opposite sides. What is meant by this is sufficiently indicated by my use of expressions borrowed from geometric ideas; but just for this reason it will be necessary to bring out clearly the corresponding purely arithmetic properties in order to avoid even the appearance as if arithmetic were in need of ideas foreign to it."

"If a, c are two different numbers, there are infinitely many different numbers lying between a, c."

"If a is any definite number, then all numbers of the system R fall into two classes, A1 and A2, each of which contains infinitely many individuals; the first class A1 comprises all numbers a1 that are < a, the second class A2 comprises all numbers a2 that are > a; the number a itself may be assigned at pleasure to the first or second class, being respectively the greatest number of the first class or the least of the second. In every case the separation of the system R into the two classes A1, A2 is such that every number of the first class A1 is less than every number of the second class A2."

"The way in which the irrational numbers are usually introduced is based directly upon the conception of extensive magnitudes—which itself is nowhere carefully defined—and explains number as the result of measuring such a magnitude by another of the same kind. Instead of this I demand that arithmetic shall be developed out of itself."

"That such comparisons with non-arithmetic notions have furnished the immediate occasion for the extension of the number-concept may, in a general way, be granted (though this was certainly not the case in the introduction of complex numbers); but this surely is no sufficient ground for introducing these foreign notions into arithmetic, the science of numbers."

"Just as negative and fractional rational numbers are formed by a new creation, and as the laws of operating with these numbers must and can be reduced to the laws of operating with positive integers, so we must endeavor completely to define irrational numbers by means of the rational numbers alone. The question only remains how to do this."

"The above comparison of the domain R of rational numbers with a straight line has led to the recognition of the existence of gaps, of a certain incompleteness or discontinuity of the former, while we ascribe to the straight line completeness, absence of gaps, or continuity. In what then does this continuity consist? Everything must depend on the answer to this question, and only through it shall we obtain a scientific basis for the investigation of all continuous domains."

"In the preceding section attention was called to the fact that every point p of the straight line produces a separation of the same into two portions such that every point of one portion lies to the left of every point of the other. I find the essence of continuity in the converse, i.e., in the following principle: "If all points of the straight line fall into two classes such that every point of the first class lies to the left of every point of the second class, then there exists one and only one point which produces this division of all points into two classes, this severing of the straight line into two portions." ...every one will at once grant the truth of this statement; the majority of my readers will be very much disappointed in learning that by this commonplace remark the secret of continuity is to be revealed."

"Although the real theory might have been less useful than the complex in obtaining properties of special functions, its significance for the development of mathematics as a whole has been incomparably greater. It was in the real variable that the necessity for a rigorous theory of the number system of analysis was first recognized. ...the reconstruction of the real number system by Weierstrass in the 1860's and by Dedekind and Cantor in the 1870's led in the last three decades of the nineteenth century, to a profound reconsideration of the nature of all mathematical reasoning. This in turn initiated some of the most searching examinations of all deductive reasoning since the days or Aristotle. Thus the theory of the functions of a real variable since the 1870's has increasingly acquired more than merely a local interest: its problems, solved and unsolved, are significant in fields far distant from technical mathematics."

"In discussing the notion of the approach of a variable magnitude to a fixed limiting value, [Dedekind] had recourse, as had Cauchy before him, to the evidence of the geometry of continuous magnitude. ...Dedekind's approach was somewhat different from that of Weierstrass, Méray, Heine, and Cantor in that, instead of considering in what manner the irrationals are to be defined so as to avoid the vicious circle of Cauchy, he asked himself... what is the nature of continuity? ...The philosophy and mathematics of Leibniz had led him to agree with Galileo that continuity was a property concerning conjunctive aggregation, rather than a unity or coincidence of parts. Leibniz had regarded a set as forming a continuum if between any two elements there was always another element of the set. ...Ernst Mach likewise regarded this property of denseness of an assemblage as constituting its continuity, but... rational numbers... possess the property of denseness and yet do not constitute a continuum. Dedekind...found the essence of... continuity, not by a vague hang-togetherness, but in the nature of the division of the line by a point. ...in any division of the points into two classes such that every point of the one is to the left of every point of the other, there is one and only one point which produces this division. This is not true of the ordered system of rational numbers."

"The modern theory of functions of one real variable was first worked out by H. Hankel, Dedekind, G. Cantor, Dini, and Heine, and then carried further, principally, by Weierstrass, Schwarz, Du Bois-Reymond, Thomae, and Darboux. Hankel established the principle of the condensation of singularities; Dedekind and Cantor gave definitions for irrational numbers..."

"The tacit assumption on which analytic geometry operated was that it was possible to represent the points on a line... by means of numbers. This assumption is... equivalent to the assertion that a perfect correspondence can be established... The great success of analytic geometry... gave this assumption an irresistible pragmatic force. It was essential to include this principle... But how? Under such circumstances mathematics proceeds by fiat. It bridges the chasm between intuition and reason by a convenient postulate. ...The very vagueness of all intuition renders such a substitution... highly acceptable. ... On the one hand there was the logically consistent concept of a real number and its aggregate, the arithmetic continuum; on the other hand, the vague notions of the point and its aggregate, the linear continuum. All that was necessary was to declare the identity of the two... to assert that: It is possible to assign to any point on a line a unique real number, and, conversely, any real number can be represented in a unique manner by a point on a line. This is the famous Dedekind-Cantor axiom."

"Dedekind's language in introducing irrational numbers leaves a little to be desired. He introduces the irrational &alpha; as corresponding to the cut and defined by the cut. But he is not too clear of where &alpha; comes from. He should say that... &alpha; is no more than the cut. ...Heinrich Weber told Dedekind this, and in a letter of 1888 Dedekind replied that... &alpha; is not the cut itself but something distinct, which corresponds to the cut and brings about the cut. Likewise, while the rational numbers generate cuts, they are not the same as the cuts. He says we have the mental power to create such concepts."

"Julius Wilhelm Richard Dedekind stands out as one of the most prominent contributors of the 19th century to the theory of algebraic numbers. He wrote various important memoirs on the binomial equation and on the theory of modular and Abelian functions, but is best known for his treatises Was sind und was sollen die Zahlen? (1888) and Stetigkeit und irrationale Zahlen (1872). In the latter work he set forth his idea of the Schnitt (cut) in relation to irrational numbers,—an idea he had in mind as early as 1858."

"The beauty of [ Eudoxus' ] theory of proportions [ expounded in Book V of Euclid's Elements ] was its adaptability to this new climate. ...The length \sqrt2 is determined by the two sets of positive rationalsL_\sqrt2 = \{r: r^2 < 2\}, \qquad U_\sqrt2 = \{r: r^2 > 2\}Dedekind... decided to let \sqrt2 be this pair of sets! In general, let any partition of the positive rationals into sets L, U such that any member of L is less than any member of U be a positive real number. This idea, now known as the Dedekind cut, is more than just a twist of Eudoxus; it gives a complete and uniform construction of all real numbers, or points on a line, using just the discrete, finally resolving the fundamental conflict in Greek mathematics."

"Content as most Germans were, there was little chance for a domestic movement that would have halted Nazi crimes. This new perspective on the Nazi regime as a kind of racist-totalitarian welfare state allows us to understand the connection between the Nazi policies of racial genocide and the countless, seemingly benign family anecdotes about how a generation of German citizens ‘got through’ World War II."

"Such material benefits suggest how the regime maintained its popularity during the war. Indeed, concern for the people’s welfare—at any cost—was a mark of the Nazi system from its inception. Between 1933 and 1935, the leadership owed its domestic support to its efficient campaign against unemployment. However, the regime succeeded in combating joblessness only by incurring a fiscally irresponsible level of state debt. Later the regime would require a not particularly popular war to keep government finances afloat."

"Hitler was able to maintain general morale by transferring Germany’s military offenses into an increasingly coordinated series of destructive raids aimed at plundering other peoples. The Nazi leadership established a framework for directly sharing the spoils of the military victories with the majority of Germans—the profits derived from crippling the economics of occupied and dependent countries, the exploitation of work performed by forced laborers, the confiscated property of murdered Jews, and the deliberate starvation of millions of people, most notably in the Soviet Union. Those benefits, in turn, made the recipients amenable to Nazi propaganda and gave them a vested interest in the Third Reich."

"Even the traditional anti-Jewish pogroms in medieval Europe were not always based on religious hatred alone. Often, anti-Semitism was combined with plunder for plunder’s sake."

"Namely, how did National Socialism, an obviously deceitful, megalomaniacal, and criminal undertaking, succeed in persuading the great majority of the German people that it was working in their interest? One answer is that as harshly as the Nazi leadership applied its racist ideology to Jews, the handicapped, and other ‘undesirables,’ their domestic policies were remarkably friendly toward the German lower classes, soaking the wealthy and redistributing the burdens of wartime to the benefit of the underprivileged."

"By exploiting material wealth confiscated and plundered in a racial war, Hitler’s National Socialism achieved an unprecedented level of economic equality and created vast new opportunities for upward mobility for the German people."

"In one of his central pronouncements, Hitler promised 'the creation of a socially just state,' a model society that would' continue to eradicate all [social] barriers.'"

"The National Socialist German Workers Party was founded on a doctrine of inequality between races, but it also promised Germans greater equality among themselves than they had enjoyed during either the Wilhemine empire or the Weimar Republic. In practice, this goal was achieved at the expense of other groups, by means of a racist war of conquest. Nazi ideology conceived of a racial conflict as an antidote to class conflict. By framing its program in this way, the party was propagating two age-old dreams of the German people: national and class unity. That was the key to the Nazis’ popularity, from which they derived the power they needed to pursue their criminal aims. The ideal of the Volksstaat—a state of and for the people—was what we would now call a welfare state for Germans with the proper racial pedigree."

"Another source of the Nazi Party’s popularity was its liberal borrowing from the intellectual tradition of the socialist left. Many of the men who would become the movement’s leaders had been involved in communist and socialist circles."

"Not surprisingly, some of the first measures enacted after the Nazis came to power were aimed at alleviating the threat, felt by the majority of Germans in the wake of the Depression, of eviction and repossession. Several early Nazi laws restricted the right of creditors vis-à-vis debtors so as to prevent ‘the impoverishment of the [German] people.’ The 1938 Old Debt Eradication Law invalidated hundreds of thousands of titles to collectible debts. The Law for the Prevention of Misuse of Repossession, passed in 1934, was directed against what was seen as the ‘nearly unlimited freedom enjoyed by creditors’ in the past."

"By 1939 the national debt had reached 37.4 billion marks. The reemployment of millions of jobless and the rearmament of German military forces had been financed by borrowing gigantic sums of money. Even Goebbels, who otherwise mocked the government’s financial experts as narrow-minded misers, expressed concern in his diary about the exploding deficit."

"[The Nazis] handed out billions in price subsidies to farmers…. As early as December 1939, a high-ranking financial administrator complained that the privileging of farmers ‘is in many case so grotesque that it can scarcely be kept secret from the rest of the populace, segments of which are being called on to make real sacrifices.’"

"Significantly, the will to achieve social reform was strongest among those leaders within the Nazi Party who were also the most actively involved in pushing forward the agenda of ethnic genocide. The idea of a huge pension increase in 1944 was budgetary insanity. Yet some within the Nazi hierarchy supported it for the ‘psychological dividends it would pay among our working ethnic comrades [Volksgenossen].’ They called for ‘blue- and white-collar workers to be put on equal footing’ to give them a preliminary taste of the harmonious future to come, which would be achieved through a ‘generous reform of the social welfare state in the interest of working people.’"

"Some within the Nazi hierarchy… called for 'blue- and white-collar workers to be put on equal footing’ to give them a preliminary taste of the harmonious future to come, which would be achieve through a ‘generous reform of the social-welfare state in the interest of working people.’"

"The trend toward soaking business and the wealthy gained further momentum in the fiscal year 1942-43. The disproportionately large increase in domestic tax revenues that year can be traced to the state’s imposing the so-called estate inflation tax."

"[A]1942 levy required property owners to pay ten years of the tax in advanced in a single lump sum. Because property owners were prohibited from raising rents, they alone bore the burden. In addition, the Reich appropriated other revenues that had previously belonged to local authorities.All told the state collected the considerable sum of 8.1 billion reichsmarks (in today’s currency the equivalent of around 100 billion dollars) in additional revenues in 1942-43. The financial newspaper Bankwirtschaft hailed the windfall as ‘a satisfactory result in terms of both limiting consumer spending power and improving the state budget."

"Many property owners feared they would be ‘fleeced’ by government rent controls, compulsory reserve funds, or increases in the basic real estate tax. Indeed, a few months later, Economics Minister Walther Funk announced: ‘So-called real value assets [Substanzwerte] will represent an especially lucrative source of state revenue after the war.’ And in early 1944, Reich economists began discussing new ways ‘to better exploit property owners to cover state debts.’ Polemics against landlords continued to appear in party organs such as Das schwarze Korps, the official newspaper of the SS."

"The fact that those affected by the real estate inflation had paid 4.5 billion reichsmarks of the levy in cash temporarily throttled the circulation of hard currency. Representatives of property owners’ associations agreed to the measure because the state again promised to get rid of the tax once and for all. Nevertheless, many property owners feared they would be ‘fleeced’ by government rent controls, compulsory reserve funds, or increases in the basic real estate tax… And in early 1944, Reich economists began discussing new ways ‘to better exploit property ownership to cover state debts.’ Polemics against landlords continued to appear in party organs such as Das schwarze Korps, the official newspaper of the SS… Since the start of the war, landlords had been legally prevented from renovating their properties. Nevertheless, rents still included tenant contributions towards rebuilding work…. Discussions of the property tax were framed by the general principle that materially better-off Germans were to bear a considerably larger share of the burden of war than poor ones."

"The policy of plunder was the cornerstone for the welfare of the German people and a major guarantor of their political loyalty, which was first and foremost based on material considerations. The unshakable alliance between the state and the people was not primarily the result of cleverly conceived party propaganda. It was created by means of theft, with the spoils being redistributed according to equalitarian principles among the member of the ethnically defined Volk."

"In 1894, historian Theodor Mommsen wrote that the root cause of the anti-Semitic ‘affliction’ was ‘envy and the basest instincts,… a barbaric hatred for education, freedom, and humanism.’"

"Hitler and others promised that as soon as the National Socialist revolution had removed Jewry, economic exploitation would be overcome and a socially just utopia would be nigh."

"I must confess that I think as most German businessmen do who today fear National Socialism as much as they did Communism in 1932. But there is a distinction. In 1932, the fear of Communism was a phantom; today National Socialism is a terrible reality. Business friends of mine are convinced that it will be the turn of the ‘white Jews' (which means us, Aryan businessmen) after the Jews have been expropriated… The difference between this and the Russian system is much less than you think, despite the fact that we are still independent businessmen."

"You have no idea how far state control goes and how much power the Nazi representatives have over our work. . . In this respect they certainly differ from the former Social-Democratic officials. These Nazi radicals think of nothing except ‘distributing the wealth.’ Some businessmen have even started studying Marxist theories, so that they will have a better understanding of the present economic system."

"While State representatives are busily engaged in investigating and interfering, our agents and salesmen are handicapped, because they never know whether or not a sale at a higher price will mean denunciation as a ‘profiteer’ or ‘saboteur’ followed by a prison sentence."

"You cannot imagine how taxation has increased. Yet everyone is afraid to complain about it. The new State loans are nothing but confiscation of private property, because no one believes that the Government will ever make repayment, not even pay interest after the first few years."

"The old type of capitalist who adheres to the traditional concepts of property rights is doomed to failure under fascism."

"The slightest formal mistake was punishable with tremendous penalties. A fine of millions of marks was imposed for a single bookkeeping error. Obviously, the [Nazi] examination of the books was simply a pretext for partial expropriation of the private capitalist with a view to complete expropriation and seizure of the desired property later."

"In others cases, National Socialist officials were levying harsh fines of millions of marks for a “single bookkeeping error.”"

"The totalitarian State does not tolerate any ‘second government,’ any challenge to the power of the all-wise dictator. [As the Nazi party has stated] ‘Within the constitution of the Third Reich any position independent of the will of the Fuehrer no longer exists. The principle of separation of power is a thing of the past. Only the Party has a privileged position.’"

"Fritz Nonnenbruch, the financial editor of the Voelkischer Beobachter, states: ‘There exists no law which binds the State. The state can do what it regards as necessary, because it has the authority…. The next stage of National-Socialist economic policy consists of replacing capitalist laws by policy.’"

"The existence of a state within the State—the Party and the bureaucracy—is a phenomenon of the post-War world."

"Whereas in democratic countries the businessman may use his money to influence legislation and public opinion and thus operated as a source of power and corruption, in fascist countries he can exist only as the subject upon whom State power operates. The corruption in fascist arises inevitably from the reversal of the role of the capitalist and the State as wielders of economic power."

"[F]ascism is a new brand of feudalism in which the private capitalist has become merely a tool of the State—where absolute power has entirely taken the place of money power."

"Of all businessmen the small shopkeeper is the one most under control and most at the mercy of the Party. The Party man, whose good will he must have, does not live in faraway Berlin; he lives right next door or just around the corner. This local Hitler gets a report every day on what is discussed in Heer Schultz’s bakery and Herr Schmidt’s butcher shop. He would regard these man as ‘enemies of the State’ if they complained too much. That would mean, at the very least, the cutting of their quota or scarce and hence highly desirable goods, and it might mean the loss of their business license."

"A foreign visitor to the Berlin Stock Exchange would easily be deceived. There are announcements of daily quotations and price changes as though a free Stock Exchanged still existed, but nowhere would he find the former ‘public’— private buyers and sellers—as represented by independent brokers, bankers and ‘visitors.’"

"The larger the big corporations grow and the closer they become connected with the State bureaucracy, the fewer changes there are for the rise of new competitors."

"Japanese exporters are organized in export cartels by the State. The State restricts competition among exporters and importers. The same thing is done in Germany and Italy. Moreover, it is not only in totalitarian States that payments for imported goods have become dependent on governmental decisions."

"Who will believe us when we say that we do not love these stuffed dummies&mdash;carved or painted images&mdash;when our deeds convict us? God hates and despises images, as I shall show. He considers them an abomination and says that all human beings are in his eyes as the things they love. Images are an abomination; it follows therefore that we too shall become abominable, if we love them."

"It cannot therefore be true that images are the textbooks of laypersons. For they are unable to learn their salvation from them. ... How can you save lay persons when you ascribe to images the power which God gave to his word alone?"

"The popes ... noted that when they led the little sheep to books, their junk market did not prosper and people wanted to know what is godly or ungodly, right or wrong."

"How can you save lay persons when you ascribe to images the power which God gave to his word alone?"

"If you were to really hate and dislike a picture with all your heart, so that you could not bear to see or hear of it, how would you like it if someone insisted on getting to know and honor you through such a hated, horrible book? ... And God says that he does not like any image which we make, and ... that he hates and despises all who love images."

"God desires to indwell in my whole and total heart and cannot in any way tolerate my having an image in my mind's eye."

"Beggars are a sure indicator that there are no Christians, or else very few and dispirited ones, in any town in which beggars are seen."

"Criminal history shows us how many torturers of men, and murderers, have first been torturers of animals. The manner in which a nation in the aggregate treats animals, is one chief measure of its real civilization. The Latin races, as we know, come forth badly from this examination; we Germans, not half well enough. Buddhism has done more in this direction than Christianity, and Schopenhauer more than all ancient and modern philosophers together. The warm sympathy with sentient Nature which pervades all the writings of Schopenhauer, is one of the most pleasing aspects of his thoroughly intellectual, yet often unhealthy and unprofitable philosophy."

"“This philosophical nation par excellence” says Count Keyserling, “has more Sanskrit words for philosophical and religious thought than are found in Greek, Latin and German combined.”"

"Hinduism at its best has spoken the only relevant truth about the way to self-realization in the full sense of the word."

"Hinduism has produced the profoundest metaphysics that we know of."

"The absolute superiority of India over the West in philosophy; poetry from the Mahabharata, containing the Bhagavad-Gita, “perhaps the most beautiful work of the literature of the world"."

"Benares is holy. Europe, grown superficial, hardly understands such truths anymore.....I feel nearer here than I have ever done to the heart of the world; here I feel everyday as if soon, perhaps even today, I would receive the grace of supreme revelation...The atmosphere of devotion which hangs above the river is improbable in strength; stronger than in any church that I have ever visited. Every would be Christian priest would do well to sacrifice a year of his theological studies in order to spend his time on the Ganges; here he would discover what piety means."

"I have not found in Europe or America, poets, thinkers or popular leaders equal, or even comparable, to those of India today."

"India has produced the profoundest metaphysics that we know of … the absolute superiority of India over the West in philosophy; poetry from the Mahabharata, containing the Bhagavad Gita, perhaps the most beautiful work of the literature of the world."

"Thus the unique formative power of Islam depends on the unique nature of their God. Allah deserves the name of the Master of Armies far more than Jehovah, far more than the Christian God. He is an autocrat in the sense of a general, not that of a tyrant And thus I appear to have it: the Mohammedan faith signifies, as the only one in the world, essentially military discipline. There is no question of right, no begging, no arguing, no crawling to and before God; here mere intention in prayer (Schirk) is a cardinal sin; man has to obey orders like a soldier. Now no one will deny that the form of consciousness of a well-drilled soldier ensures the greatest efficiency of all everywhere where execution and not thinking out of a problem is concerned. The Islamic world represents a single army with a unified, unbroken spirit. Such a spirit melts down all differences in the long runj it makes every one into a comrade.In Islam it has melted down all racial differences. The ritualism of this faith has a different significance from that of Hinduism and Catholicism. It is a question of making discipline objective. When the faithful perform their prayers at fixed hours in the mosque, kneeling there line upon line, when they all go through the same gesture simultaneously, this is not done, as in the case of Hinduism, as a means to self-realisation, but it is done in the spirit in which a Prussian soldier files past his Emperor. This fundamentally military attitude explains all the intrinsic advantages of a Mussulman. It explains simultaneously his fundamental failings: his lad: of progressiveness, his inadaptability, his lad: of inventive power. The soldier only has to obey his orders; the rest is Allah's business."

"Benares is holy. Europe, grown superficial, hardly understands such truths anymore. I feel nearer"

"Anything that can tear up the side of a mountain should definitely be effective against a high society party attended by royalty or capitalist exploiters (monopolists)."

""Among the beasts of prey, man is certainly the worst." This expression, very commonly made nowadays, is only relatively true. Not man as such, but man in connection with wealth is a beast of prey. The richer a man, the greater his greed for more. We may call such a monster the "beast of property". It now rules the world, makes mankind miserable, and gains in cruelty and voracity with the progress of our so-called "civilization"."

"Either by direct brute force, by cunning, or by fraud, this horde has from time to time seized the soil with all its wealth. The laws of inheritance and entail, and the changing of hands, have lent a "venerable" color to this robbery, and consequently mystified and erased the true character of such actions. For this reason, the "beast of property" is not yet fully recognized, but is, on the contrary, worshipped with a holy awe."

"In order to labor, there are required not only ability and will, but also room to work, tools, raw materials and means of sustenance. The poor man must, therefore, by force of necessity, apply to those who possess these things in plenty."

"His pretended "saviors" ... place him under the yoke of labor - they force him to the utmost of his mental and physical abilities to produce new treasures, which however he is not entitled to own."

"It is the lash of hunger which compels the poor man to submit. In order to live he must sell &mdash;"voluntarily" sell&mdash;himself every day and hour to the "beast of property"."

"The times when Christian-Germanic robbers stole entire countries, deprived the inhabitants of the soil, and pressed them to feudal service, were indeed terrible enough. But the climax of infamy has been reached by our present "law and order" system, for it has defrauded more than nine-tenths of mankind of their means of existence, reduced them to dependence upon an insignificant minority, and condemned them to self-sacrifice. At the same time it has disguised this relation with all sorts of jugglery that the thralls of today - the wage slaves - but partially recognize their serfdom and outlawed position, they rather incline to ascribe it to the caprices of fortune."

"Though not always united among themselves - one seeking to gain advantage over the other by tricks of trade, cunning in speculation and diverse machinations of competition - yet in opposition to the proletariat they stand in one united hostile phalanx."

"Should the unemployed apply a little of the much vaunted self-help, that is, should he do in a small way, what the rich do daily with impunity on a grand scale, should he, in fact, steal, in order to live - the bourgeoisie will heap burning coals of "moral indignation" upon his head, and, with austere visage, hand him over relentlessly in charge of the State, that in its prisons he may be fleeced the more effectively, i.e., cheaper."

"When the workers combine in order to obtain better wages, shorter hours of labor, or similar advantages, the money-bags immediately decry it as "conspiracy", which must be prevented. ... When the workers organize politically, it is denounced as resistance to the "divine" order of things."

"Should the people finally contemplate rebellion, an unceasing howl of rage raised by the "gold tigers" will be heard throughout the world - their pant for massacres and their thirst for blood is insatiable."

"As the bourgeoisie, by means of its capital, completely monopolizes all new inventions, every new machine, instead of shortening the hours of labor and enhancing the prosperity and happiness of all, causes, on the contrary, dismissal from employment for some, reduction of wages for others and an increased and intensified state of misery for the entire proletariat."

"When increase of production is accompanied by an augmented pauperization of the masses, consumption must simultaneously decrease, stagnation and crises must ensue. A superabundance of actual wealth in the hands of the few must create hunger, typhus, and other epidemics among the many. The injustice - yea the idiocy - of this state of affairs is evident. The money-bags of course merely shrug their shoulders. This they will continue to do until a rope well tied over their shoulders will end all further shrugging."

"This is the lot of the poor from the cradle to the grave. Whether he produces or consumes, whether he exists or merely vegetates, he is always surrounded by ravenous vampires who thirst for his last drop of blood."

"The rich man never stops his work of exploiting, though he may be utterly unable to assign a reason for his greed. He that has $1,000,000 would have $10,000,000; he that has $100,000,000 would have $1,000,000,000."

"Under the present capitalistic system venality is an all-pervading vice."

"It is as a rule a mere matter of price which will buy over those who may be of service either by speech or silence, by pen or by press, by acts of violence or any other means, to the "beast of property" which by its golden dictates is the absolute, almighty divinity."

"In the schools strenuous attempts are made to nullify what little good the training in reading, writing, and ciphering may bring with it. Idiotic maltreatment of "history" excites that blatant prejudice which divides people, and prevents them from recognizing the fact that their oppressors have long ago leagued together against them, and that all politics, past and present, has the only object in view of firmly establishing the power of the rulers, and thereby ensuring exploitation of the poor by the rich."

"Whole squads of bushwackers are specially employed in mystifying the social question. The professors of political economy for instance, play the part of lackeys to the bourgeoisie, extolling the golden calf as the true sun of life, and using falsehood and knavery so "scientifically", that they make the tanning of workingmen's hides appear as a benefaction to mankind."

"While thus bamboozling the masses the capitalistic knights of plunder continue to perfect their mechanism of power. ... They command armies of soldiers, gendarmes, policemen, spies, judges, prison-keepers, toll-keepers, tax collectors, executors, etc."

"The State ... is evidently nothing more nor less than the political organization of a horde of swindlers and spoliators, who without the tyrannizing machinery could not exist for one day before the just wrath and condemnation of the oppressed and plundered people."

"In America the place of the monarchs is filled by the monopolists. ... All the wealth of this great republic, although established but a century, its mines, its coalfields, its oilwells, etc., etc., has been "taken" from the people and is the property of a handful of daring adventurers and cunning schemers."

"The "sovereignty of the people" falls prostrate into the dust before the influence of these money kings, railroad magnates, coal barons and factory lords. These fellows carry the whole United States in their pockets, and that which is vaunted as untrammeled legislation and free ballot is a farce, a delusion and a snare."

"Indeed it seems as though this young American republic had for the present but one historical mission, of demonstrating beyond controversy to the people on this side of the Atlantic as to those on the other by the presentation of bare, tangible facts what an outrageous monster the "beast of property" really is, and that neither the condition of the soil nor the vastness of domain, nor the political forms of society can ever alter the viciousness of this beast of prey."

"The less a necessity naturally exists for individual greed and rapacity, the more dangerous to, and obtrusive upon society it becomes. It is not voracious to satisfy its wants - it devours for the sake of devouring only!"

"Let those who labor to live understand that this monster cannot be tamed, nor be made harmless or useful to man; let them learn to know that there is but one means of safety: unrelenting, pitiless, thorough war of extermination! Gentle overtures are for naught; scorn and derision will be the result, if by petitions, elections, and like silly attempts the proletariat hopes to command the respect of its sworn enemies."

"Education of the people will only then be possible, when the obstructions thereto have been removed. And that will not take place until the entire present system has been destroyed."

"Whoever has recognized the villainy of the present conditions, is in duty bound to raise his voice, in order to expose them, and thereby open the eyes of the people."

"Scientific reflections ... tear the mask of humanity from the "better class" and disclose the hideous countenance of the beast of prey."

"Whoever thus uses speech will be accused of inciting disturbance by the governing rabble; he will be bitterly hated and persecuted. This shows that the only possible and practical enlightenment must be of an inciting nature. Then let us incite!"

"Let us show the people how it is swindled out of its labor force by country and city capitalists; how it is euchered out of its meagre wages by the house, store, and other lords; how priests of pulpit, press, and party seek to destroy its intellect; how a brutal police is ever ready to maltreat and tyrannize it, and with a soldiery to spill its blood. Patience, at last must forsake it! The people will rebel and crush its foes."

"The revolution of the proletariat - the war of the poor against the rich, is the only way from oppression to deliverance."

"What we would achieve is, therefore, plainly and simply,—First, Destruction of the existing class rule, by all means, i.e., by energetic, relentless, revolutionary, and international action.Second, Establishment of a free society based upon co-operative organization of production.Third, Free exchange of equivalent products by and between the productive organizations without commerce and profit-mongery.Fourth, Organization of education on a secular, scientific, and equal basis for both sexes.Fifth, Equal rights for all without distinction to sex or race.Sixth, Regulation of all public affairs by free contracts between the autonomous (independent) communes and associations, resting on a federalistic basis. Whoever agrees with this ideal let him grasp our outstretched brother hands!"

"The most outstanding leader was a German anarchist, Johann Most, who had been expelled from the Socialist ranks and had suffered imprisonment in Germany and England for his anarchist activities. He advocated violence in the overthrow of church and state and "his ideal society was an agglomeration of loosely federated autonomous groups of producers.""

"My first impression of him was one of revulsion. He was of medium height, with a large head crowned with greyish bushy hair; but his face was twisted out of form by an apparent dislocation of the left jaw. Only his eyes were soothing; they were blue and sympathetic. His speech was a scorching denunciation of American conditions, a biting satire on the injustice and brutality of the dominant powers, a passionate tirade against those responsible for the Haymarket tragedy and the execution of the Chicago anarchists in November 1887. He spoke eloquently and picturesquely. As if by magic, his disfigurement disappeared, his lack of physical distinction was forgotten. He seemed transformed into some primitive power, radiating hatred and love, strength and inspiration. The rapid current of his speech, the music of his voice, and his sparkling wit, all combined to produce an effect almost overwhelming. He stirred me to my depths."

"He was a gracious host, an attentive and sympathetic friend. He made me tell him about myself and he grew thoughtful when he learned the motive that had decided me to break with my old life. He warned me to reflect carefully before taking the plunge. "The path of anarchism is steep and painful," he said; "so many have attempted to climb it and have fallen back. The price is exacting. Few men are ready to pay it, most women not at all." [...] I inquired whether the anarchist movement in America had no outstanding woman. "None at all, only stupids," he replied; "most of the girls come to the meetings to snatch up a man; then both vanish, like the silly fishermen at the lure of the Lorelei." There was a roguish twinkle in his eye. He didn't believe much in woman's revolutionary zeal. But I, coming from Russia, might be different and he would help me. If I were really in earnest, I could find much work to do. "There is great need in our ranks of young, willing people-ardent ones, as you seem to be-and I have need of ardent friendship," he added with much feeling. "You?" I questioned; "you have thousands in New York-all over the world. You are loved, you are idolized." "Yes, little girl, idolized by many, but loved by none. One can be very lonely among thousands-did you know that?""

"My own long struggle to find my bearings, the disillusionments and disappointments I had experienced, had made me less dogmatic in my demands on people than I had been. They had helped me to understand the hard and lonely life of the rebel who had fought for an unpopular cause. Whatever bitterness I had felt against my old teacher had given way to deep sympathy long before his death."

"Originally followers of Johann Most, Emma Goldman and Alexander Berkman emerged from his shadow in the early nineties to become the foremost advocates of revolutionary anarchism."

"From the mid-seventies onward, organized feminism had become increasingly decorous. Matilda Joslyn Gage, after all, was forced to go outside the organized movement to find a platform for her anticlerical views, and the venerable but always irreverent Elizabeth Cady Stanton found herself out-flanked and outvoted by her more conventional sisters. While feminism moved toward respectability, anarchism, at least in the public view, became increasingly radical. Partly because of the fiery rhetoric of Johann Most and his admirers, and partly because of antiforeign sentiment, the anarchist came to be viewed as a symbol of irrational violence. The public image of the anarchist was that of a deranged terrorist."

"Sexual egalitarianism was almost as rare among the communists. Certainly the position of Johann Most tended toward outright misogyny."

"[Erhard said his] ambition was to drive up the German standard of living until it approximated to that of the United States. That could not be achieved overnight, but it could be done, for the standard of living in the United States was determined not by the climate but by a successful economic policy."

"[Erhard] forecast that this year German exports would reach a volume of 16,000m. marks. He recalled that in 1948, when exports totalled 2,000m. marks, he had calculated that in 1952 they might be 8,000m. marks. ... a balanced budget could be achieved in the long run only by a steadily rising volume of goods, a greater national income, higher productivity, and increased national wealth. To-day the Federal Republic had virtually attained full employment."

"[Erhard said that] no other country had advanced to such a degree as western Germany in the past five years. They could not stand still, however; production must be raised and consumption increased. ... Abroad...it had become the habit to speak about the German "miracle". In fact, there was no miracle. What had been achieved in the past five years was due to German initiative and industriousness. Western Germany to-day had one of the soundest currencies in the world; bottlenecks had been overcome and the trade balance was favourable. He looked forward to widening consumption so that such things as refrigerators, washing machines, motor-cycles, and motor-cars could be made available to new classes of the community. Plans were in hand for stimulating consumption to this end."

"National autonomy in economic matters should not be an obstacle to a free world economic system. But to achieve free convertibility within the European Payments Union only would lead to further upheavals. The dollar and the pound sterling should be included in any such step, if a new single world market was to be created. A free political order implied a free economic order; this would stand foremost amongst the preoccupations of the new Bundestag."

"[Erhard said that] in the next four years he would fight unrelentingly against all forms of restrictive practices. The threat to the German economy came not so much from the Social Democrats as from opposition within the economy to free competition. "I will not retreat one step from my stand on the subject of cartels and professional rings. It will be a hard fight." He warned industrialists that they endangered the whole economic system by their predilection for cartels in the search for an illusory security. There was no security for the owner of a business."

"[Erhard] emphasized that the aim of a common market was to free the movement of goods and capital. It did not exclude differentiation in tariffs, but he had been at pains to allay any anxiety lest the establishment of a common market by the six countries would mean discrimination against Britain. He believed that he had succeeded in dissipating some of the fears regarding European integration."

"The German economy compared very favourably with the situation in other countries: the average income of workers here had risen in the past two years by 16 per cent. while the cost of living had gone up by only four per cent. He was anxious to avoid making too little of the rise in prices, but pointed out that whereas the cost of living in the Federal Republic was now 13 per cent. above the 1950 figure, in Britain and France the rise over the same period was a third or more."

"[Erhard said that] a new phase in the development of the German free economy would begin with the transformation of publicly owned enterprises into joint stock companies in which those with small savings could invest."

"In a community of free people the freedom of economic activity is an inseparable part of the whole, and only this freedom will ensure a life worth living."

"A collectivist-totalitarian economic system, which in the final analysis serves only to glorify and increase the power of the state, can achieve great success in the easily controllable field of the basic industries but it will always remain incapable of serving man, in other words of providing the rich abundance of goods which gives the individual consumer a free choice and which enriches and beautifies his life."

"As I have said time and again, the focal point of our economy is the individual."

"Any liberal system must proceed from the assumption that freedom is one and indivisible and that elementary human freedom in all spheres of life must go hand in hand with political, religious, economic and spiritual freedom. The strategy of collectivist thinking has always been to split up this most essential and most universal of human values as a means of making inroads into the free system itself."

"Who carries the real responsibility and who is responsible to whom? Naturally the Christian reply is: Let every man carry responsibility, and in fact each man is responsible to his conscience, his fellowmen and finally to God. But when I, for example, have the pleasure of holding discussions with representatives of various groups, I seldom feel that they are aware of this responsibility; on the contrary, I hear talk of nothing but a unilateral responsibility to the interests they are representing. In such cases, if the concept of 'responsibility' is not turned upside-down, it is at least so devalued and falsified that one can only speak of rank misuse."

"Freedom can be saved only for those who are willing to hold and defend it, and for whom it means more than a desirable, but not really essential luxury. Freedom demands above all self-restraint, and it does not flourish in an atmosphere that is indifferent to values. Even where we speak of individual freedom, we think of it in relation to the human conscience, and having its proper place in the community and the body social. I repeat what I have often said: "Freedom without order will only too easily drift into chaos—order without freedom will deliver us to coercion.""

"Erhard was a man who had his moment in history and grasped it. As head of the Economic Department of the administration which preceded the creation of the Federal Republic of Germany, he was the author of the decision to combine the currency reform of 1948 with the abolition of rationing, and of restrictive regulations concerning production, distribution and capital movements. Many have argued that Germany’s ‘economic miracle’ (and not less the political miracle) owes much to these decisions which at the time were regarded as either unrealistic or indefensible by many, including the Occupation Powers."

"It seemed a miracle when West Germany—a defeated and devastated country—became one of the strongest economies on the continent of Europe in less than a decade. It was the miracle of a free market. Ludwig Erhard, an economist, was the German Minister of Economics. On Sunday, the twentieth of June, 1948, he simultaneously introduced a new currency, today's Deutsche Mark, and abolished almost all controls on wages and prices. He acted on a Sunday, he was fond of saying, because the offices of the French, American, and British occupation authorities were closed that day. Given their favorable attitudes towards controls, he was sure that if he had acted when the offices were open, the occupation authorities would have countermanded his orders. His measures worked like a charm. Within days the shops were full of goods. Within months the German economy was humming away."

"Thomas Hazlett: Do you have any examples in mind of countries that, once having flirted with socialism or the welfare state, have been able to reinstitute the rule of law? Friedrich Hayek: Oh, very clearly Germany after World War II, although in that case it was really the achievement of a single man, almost. Hazlett: Ludwig Erhard? Hayek: Ludwig Erhard, yes."

"May I tell you the story of when I last spoke to Dr Ludwig Erhard? We were alone for a moment and he turned to me and said, “I hope you don't misunderstand me when I speak of a social market economy (sozialen Marktwirtschaft). I mean by that that the market economy as such is social, not that it needs to be made social.”"

"Ludwig Erhard...deserves far greater credit for the restoration of a free society in Germany than he is given for either inside or outside Germany... It must be admitted, however, that Erhard could never have accomplished what he did under bureaucratic or democratic constraints. It was a lucky moment when the right person in the right spot was free to do what he thought right, although he could never have convinced anybody else it was the right thing."

"Heartiest congratulations on your great victory. I look forward to an early chance to meet with you again and to discuss our great common tasks in working for the peace of Europe, the reunion of Germany, and the steady growth of the Atlantic community."

"In January 1947, the US and Britain established a common economic policy for their zones. France joined the following year, making it the ‘Trizone’. The economist Ludwig Erhard was appointed as director of the Economic Council and oversaw the smooth transition to the new currency, the Deutschmark. He coupled it with eliminating both price controls and rationing. Erhard’s bold economic policy inspired a recovery that eventually enabled political reconstruction based on a constitution approved by the Allied Powers."

"Like everyone else, I was familiar with Erhard's heavy bulk, and I knew his reputation for stubbornness. But when I met him, I found that he was subtle and highly intelligent – although we did not always agree. The prestige he enjoyed was well deserved: he had shown clear-sighted courage in successfully imposing and carrying out his ideas. He had no reason to doubt the superiority of the so-called ‘liberal’ economic policies that had worked so well in his own country. He was no nationalist, but the Schuman Plan had no place in his vision of an international economy based on pure free trade. Where we were proposing a code of good conduct, he scented the danger of dirigisme; where we were organizing European solidarity, he suspected protectionism."

"What Erhard said was breath-taking in its simplicity. Provided the state defends the currency, he said, there is no need to control prices, wages, goods, capital or anything else. In fact, so long as these controls remain, we shall continue to suffer from both inflation and scarcity. Abolish the lot and all will come right. The miracle was that he got away with being allowed to do it. ... In the early stages of his policy, Erhard was surrounded by capitalists and unionists, economists and bankers, crying “Woe, woe” and warning of the dire and imminent consequences of removing what they imagined were the foundations on which the fabric of things rested. As he used to say, “My room resounds with catastrophe from morn to night.” But he was right, and they were wrong: the new mark stayed rock hard and Germany in a decade was contemplating the economies of her victors with patronising contempt."

"In West Germany and here in Berlin, there took place an economic miracle, the Wirtschaftswunder [Miracle on the Rhine]. Adenauer, Erhard, Reuter, and other leaders understood the practical importance of liberty -- that just as truth can flourish only when the journalist is given freedom of speech, so prosperity can come about only when the farmer and businessman enjoy economic freedom. The German leaders -- the German leaders reduced tariffs, expanded free trade, lowered taxes. From 1950 to 1960 alone, the standard of living in West Germany and Berlin doubled."

"Ludwig Erhard had by this time [1975] retired from any involvement in active politics, but apparently he had heard that my politics (and economics) were sufficiently different (that is to say similar to his own) to make a discussion appealing. I was glad to discover that the former Chancellor, as well as being the architect of German prosperity, had a considerable presence and shrewdness. He asked me a number of searching questions about my economic approach, at the end of which he seemed satisfied. I felt I had performed well in an important tutorial."

"The negative vitality of a historical phenomenon represents a great danger for the discipline of history. A permanent negative or positive image necessarily has the character of a myth, which is an actualized form of a legend. This is true because a myth like this can be made to found or support an ideology of state ...""

"Those who desire to envision history not as a mythologem but rather in its essential context are forced to a central conclusion: If history, in all its darkness and its horrors, but also in its confusing novelty, is to have meaning for coming generations, this meaning must be the liberation from collectivist thinking."

"Did the National Socialists or Hitler perhaps commit an ‘Asiatic’ deed merely because they and their ilk considered themselves to be potential victims of an Asiatic’ deed? Was the Gulag Archipelago not primary to Auschwitz? Was the Bolshevik murder of an entire class not the logical and factual prius of the ‘racial murder’ of National Socialism? Cannot Hitler's most secret deeds be explained by the fact that he had not forgotten the rat cage? Did Auschwitz in its root causes not originate in a past that would not pass?"

"It is a notable shortcoming of the literature about National Socialism that it does not know or does not want to admit to what degree all the deeds—with the sole exception of the technical process of gassing—that the National Socialists later committed had already been described in a voluminous literature of the early 1920s: mass deportations and shootings, torture, death camps, extermination of entire groups using strictly objective selection criteria, and public demands for the annihilation of millions of guiltless people who were thought to be ‘enemies’."

"Fascism is anti-Marxism which seeks to destroy the enemy by the evolvement of a radically opposed and yet related ideology and by the use of almost identical and yet typically modified methods, always, however within the unyielding framework of national self-assertion and autonomy. This definition implies that without Marxism there is no fascism, that fascism is at the same time closer to and further from communism than is liberal anti-communism, that it necessarily shows at least an inclination toward a radical ideology, that fascism should never be said to exist in the absence of at least the rudiments of an organization and propaganda comparable to those of Marxism."

"Mussolini himself undoubtedly wished to be regarded as a Marxist. Whenever possible he extols the memory of the ‘father and teacher’ who alone represents the ‘compass’ of the proletarian and Marxist movement. Even the master’s most disputed doctrines, the theory of progressive pauperization, for example, finds in him a stout defender, and there is scarcely one concrete political decision which he does not justify by invoking Marx. Even in his demand for Italy’s entry into the war he uses Marx as a key witness."

"It is not Sorel but Marx whom [Mussolini] calls ‘the magnificent philosopher of working-class violence.’ It cannot be denied that Mussolini soon acquired the reputation of a barricadero and a Blanquist. His reputation was due less to certain theoretical convictions than to his temperament, when he conducted an anticlerical campaign of unparalleled fury in the Trentino , or when he pursued social warfare between farm laborers, sharecroppers, and property owners to the point of bloody excesses in the Romagna, or when he was the only prominent Marxist to defend the wild popular uprising of the Settimana Rossa (Red Week) in 1914. Wherever it was a matter of taking a theoretical stand he remained well on the Marxist track."

"If communism is described as the splitting off of the intransigent wing from the reformist section of the Socialist party which is willing to co-operate, Mussolini may with good reason be called the first and, from one standpoint, only European Communist; for in all the other European countries this rift occurred under the influence of Russian bolshevism, which formed in 1902 as well as in 1914 in entirely different circumstances."

"Mussolini laid the foundations not only for Italian postwar communism (he boasted of this paternity as late as his first chamber speech as a Fascist deputy in 1921), but also for the impotence of the embryonic Social Democracy led by Turati, and this impotence was perhaps the most immediate cause of the fascist victory."

"Mussolini participated with equal vigor in the dispute over the method of class warfare. What made this dispute necessary was the fact that nowhere in Europe in 1914 did conditions display that ‘maturity’ which according to Marxist doctrine was essential to the proletarian revolution: namely the polarization of society into a small number of exploiters and the ‘enormous majority’ of the industrial exploited."

"The fact that Mussolini emphasizes the ‘ideal’ with a vigor unknown to Marx and Lenin does not, however, place him outside the framework of Marxist orthodoxy. The unclear form which Marx gave his being-consciousness statement avenges itself everywhere in Marxism; and if Marx and Lenin dramatically show ‘idealism’ the door, it finds its way in again through the back door under such disguises as ‘revolutionary ardor’ or ‘determination of the working class.’"

"The difficulty, the ‘borderline’ element, in Mussolini’s internationalism does not lie where all the panegyrists and apologists try to find it. It is to be found in the abstract radicalism and naïve youthfulness of his internationalism. At nineteen he proclaimed: ‘Socialism knows no nationality’, the young teach of French language and literature in Oneglia writes: ‘The oppressed have no fatherland: they regard themselves as citizens of the universe’, the editor of La Lotta di Classe following in the footsteps of Hervé calls the national flag a ‘rag to be planted on a dunghill.’"

"Although Italy entered the war in accordance with Mussolini’s will, and although the war finally ended as he wished, his inner course during this period is nevertheless marked by a series of defeats. Hostility toward Germany steps to the fore as his dominating motive. Unrequited love and a surprisingly strong sense of national weakness combined to produce an emotion of genuine sincerity. To the runaway pupil, Marxism is German and Prussian, actually nothing more than Pan-German domination; no one, he feels, has demonstrated as clearly as the German Social Democrats that ‘everything which is treason, disgrace, deceit is genuinely German.’"

"The most personal and intense instance of Mussolini’s coming to grips with Marxism is his confrontation with Lenin and the Bolshevik revolution. During his stay in Switzerland, Mussolini had had contact, if not with Lenin himself, with men around him; he had read some of Lenin’s writings; Angelica Balabanov, Mussolini’s former tutor, was now with Lenin in Russia… But it is typical of Mussolini’s prevailing interests of the moment that, like his dialogue with Marxism, even the duel with Lenin appears at first as merely one further aspect of the struggle against Germany."

"The duel with Lenin did not turn out as Mussolini desired and expected. The falsest accusation of all, however, was that, for Lenin, violence was not the exception but the prevailing system. Was it not Mussolini himself who had always equated revolution with war? Did he not conduct a tireless campaign in his paper for the totalization and intensification of the war? He ceaselessly takes the field against Germans remaining in Italy and German property, he demands concentration camps and confiscation; he wants to put workers in uniform and have foreigners distinguished by a badge; inquadrare becomes his favorite word; he ruthlessly demands all-out attacks on German cities and even justifies assassination: ‘I for my part approve of assassination—inasmuch as it helps me to conquer."

"In a more drastic sense we can speak of political revolution only when it causes a change in the political system, that is, when no possible configuration within the system can coincide with it. In this sense fascism brought about a revolution, but it did not do so all at once—we cannot really speak of a ‘fascist state’ before 1925."

"Otto Strasser’s socialism was much more durable and much more carefully thought out. No doubt Marx would have called him a petit-bourgeois socialist. In his best-known publication on his program he spoke of a Reich corporative chamber and the guilds, of hereditary fiefs and the reagrarianization of Germany. Strasser called for autarky and domestic currency, the war of revolution against Versailles, and a military aristocracy. But there was more than mere demagogy in his demands for splitting up of large estates, for profit participation, for a people’s state of Germanic democracy. On the whole it was a genuinely socialist program, at least to the extent to which it was imbued with the emotional appeal of the expansion and attainment of freedom."

"Bakunin went so far as to see in ‘Marx’ ‘authoritarian communism’ only the mirror miage of the reactionary Bismarck empire."

"On the contrary, for the doctrine of totalitarianism the ‘liberal constitutional state’ is the self-evident norm, from which Marxism and Fascism (or national socialism) are distinguishable as essentially identical, namely, totalitarian phenomena."

"Marx succumbed to error in believing that the number of the industrial proletariat would constantly rise and reach a huge majority; in fact the process of industrialization, from a certain point in time, allowed the new group of ‘stiff collar proletarians’ to increase more, and the process led them, in spite of all their anti-capitalist resentments, to an alliance with the old middle strata and the grand bourgeoisie. Thus it came to the paradox ‘that national fascism is on the one hand a political consequence of this development predicted by Marx, and on the other hand a movement which has as its most effective slogan ‘Down with Marxism’."

"As the classic form of fascism, national socialism also reaches Inside through its deepest roots, though in a disguised and dissimulating fashion, into the realm of the subversive-utopian element of ‘man’."

"The theory of totalitarianism certainly provided a way out in offering a distinction between ‘democratic’ anticommunism and ‘totalitarian’ anticommunism, but it did not prevail for long, and following this, from Right to Left, from press to university, all spokespersons agreed to concentrate on the examination of National Socialism and to focus on ‘Stalinism’ only in passing, without speaking of a ‘world communist movement’ at all."

"I am still sometimes surprised by the contemporary Left’s show of aggressivity, and I can’t even think about it without finding something ridiculous in it. It is really so difficult to note that an internal necessity pushes us toward the historico-genetic conception of the theory of totalitarianism if we subscribe to the basic points of the Marxist interpretation of the twentieth century without accepting the claim of Marxism, and thus of communism, of having the market on absolute truth?"

"National Socialism could not be deduced exclusively from a reaction to the Bolshevik movement, that on the contrary there existed, even before the war, a brutal German nationalism, and that explicit intentions of extermination of the Jews were even expressed in the program of one party."

"Actually, there are obviously profound reason why what appears banal from a certain point of view meets with so much resistance in the case we are concerned with. The long held conviction that Marxist socialism and even Leninist Bolshevism were absolutely different from fascism and totally opposed to it must be mentioned first. Of course, today ‘Stalinism’ has been abandoned everywhere, but the old conviction remains in diverse versions and in diverse watered down forms, from reformed communists to well into the liberal camp."

"Ten years later, in The European Civil War (1987), the German historian Ernst Nolte brought ideology into the equation. The First World War had spawned the Bolshevik Revolution, he maintained, and fascism should be seen as a ‘counter-revolution’ against communism. More pointedly, since fascism followed communism chronologically, he argued that some of the Nazis' political techniques and practices had been copied from those of the Soviet Union. Needless to say, such propositions were thought anathema by leftists who believe that fascism was an original and unparalleled evil."

"Professor Nolte, a respected scholar of fascism, provoked an ideological uproar in 1986 by suggesting in an essay that Nazisim had been a logical response in Germany to an ‘existential threat’ posed by the Russian Revolution and its aftermath. He also argued that Hitler’s extermination of Jews and other minorities was comparable to the mass murders engineered by Stalin in the Soviet Union, where victims were singled out by economic and social class as enemies of the Communist state."

"Nolte asserted that the core of National Socialism was ‘neither in criminal tendencies nor in anti-Semitic obsessions as such. The essence of National Socialism [was to be found] in its relation to Marxism and especially to Communism in the form which this had taken on through the Bolshevik victory in the Russian Revolution.’"

"“The river Yavyavati is mentioned once in the RV; it has been identified with the Zhob in E. Afghanistan. At PB 25.7.2, however, nothing points to such a W. localisation. The persons connected with it are known to have stayed in the Vibhinduka country, a part of the Kuru-PañcAla land.” [....] “A dolphin lying on the sands, dried out by the North wind, could refer to the Gangetic dolphin, as in fact it does at 1.176..."

"North-West India was a large "colonial" area, where the Indo-Iranian or early Vedic immigrant clans and tribes (including their poets) were struggling with each other and with more numerous local populations of non-Aryan descent which belonged to the post-Indus civilizations (c. 1900 B.C. and later).... The immigrating group(s) may have been relatively small one(s), such as Normans who came to England in 1066 and who nearly turned England into French speaking country- while they originally had been Scandinavians, speaking N. Germanic. This may supply a model for the Indo-Aryan immigration as well...…..However, the introduction of the horse and especially of the horse-drawn chariot was a powerful weapon in the hands of the Indo-Aryans. It must have helped to secure military and political dominance even if some of the local elite were indeed quick to introduce the new cattle-based economy and the weapon, the horse drawn chariot, - just as the Near Eastern peoples did on a much larger and planned scale. If they had resided and intermarried with the local population of the northern borderlands of Iran (the so called Bactro-Margiana Archaeological complex) for some centuries, the immigrating Indo-Aryan clans and tribes may originally have looked like Bactrians, Afghanis or Kashmiris, and must have been racially submerged quickly in the population of the Punjab, just like later immigrants whose staging area was in Bactria as well: the Saka, Kusana, Huns, etc……"

"“India possesses, it is true, a class of texts that proclaims to be a history of the subcontinent, the Puranas. …..Nevertheless, they have been used uncritically, e.g., by some historians such as R. Thapar, and by modern archaeologists as materials to establish their identifications of particular pre-historic cultures.”"

"Poets such as Śamyu Bārhapatasya 6.45.1, some early Kaṇvas (in book 8) [belong to the] Early Ṛgvedic level."

"“[…] the Vedas were composed orally and they always were and still are, to some extent, oral literature. They must be regarded as tape recordings, made during the Vedic period and transmitted orally, and usually without the change of a single word.” (WITZEL 1997b:258)."

"At the outset, it must be underlined that the Vedic texts excel among other early texts of other cultures in that they are 'tape recordings' of this archaic period. They were not allowed to be changed: not one word, not a syllable, not even a tonal accent. If this sounds unbelievable, it may be pointed out that they even preserve special cases of main clause and secondary clause intonation, items that have even escaped the sharp ears of early Indian grammarians. These texts are therefore better than any manuscript, and as good―if not better―than any contemporary inscription" (WITZEL 1999a:3)."

"I would not care, eg, if the IA-s could be shown to emerge from the proto-Masai culture of E-Africa."

""In Europe, river names were found to reflect the languages spoken before the influx of Indo-European speaking populations. They are thus older than c. 4500-2500 B.C. (depending on the date of the spread of Indo-European languages in various parts of Europe)... “in northern India rivers in general have early Sanskrit names from the Vedic period, and names derived from the daughter languages of Sanskrit later on" (WITZEL 1995a:104-105)."

"“Right from the beginning, in Ṛgvedic times, elaborate steps were taken to insure the exact reproduction of the words of the ancient poets. As a result, the Ṛgveda still has the exact same wording in such distant regions as Kashmir, Kerala and Orissa, and even the long-extinct musical accents have been preserved. Vedic transmission is thus superior to that of the Hebrew or Greek Bible, or the Greek, Latin and Chinese classics. We can actually regard present-day Ṛgveda recitation as a tape recording of what was composed and recited some 3000 years ago. In addition, unlike the constantly reformulated Epics and Purāṇas, the Vedic texts contain contemporary materials. They can serve as snapshots of the political and cultural situation of the particular period and area in which they were composed. […] as they are contemporary, and faithfully preserved, these texts are equivalent to inscriptions. […] they are immediate and unchanged evidence, a sort of oral history ― and sometimes autobiography ― of the period, frequently fixed and ‘taped’ immediately after the event by poetic formulation. These aspects of the Vedas have never been sufficiently stressed […]” (WITZEL 1995a:91)."

"“Something of this fear of the horse and of the thundering chariot, the "tank" of the 2nd millennium B.C. is transparent in the famous horse 'Dadhikra' of the Puru king Trasadasya ("Tremble enemy" in RV 4.38.8) ……..The first appearance of thundering chariots must have stricken the local population with terror similar to that experienced by the Aztecs and the Incas upon the arrival of the iron-clad, horse riding Spaniards.”"

"“apart from archaeology, our principal source for the early period must be. the Rigveda…”"

"Since the SarasvatI, which dries up progressively after the mid 2nd millennium BC is still described as a mighty river in the Rigveda, the earliest hymns in the latter must have been composed by C.1500 BC. (p. 98)"

"“in contrast to its close relatives in Iran (Avestan, Old Persian), Vedic Sanskrit is already an Indian language”. (p 108)"

"“In South Asia, relatively few pre-Indo-Aryan place-names survive in the North; however, many more in central and southern India. Indo-Aryan place-names are generally not very old, since the towns themselves are relatively late.” (p 104)"

"“A better case for the early linguistic and ethnic history of South Asia can be made by investigating the names of rivers. In Europe river-names were found to reflect the languages spoken before the influx of Indo-European speaking populations. They are thus older than c. 4500-2500 BC (depending on the date of the spread of Indo-European languages in various parts of Europe). It would be fascinating to gain a similar vantage point for the prehistory of South Asia.” (p 104-5)"

"“in northern India, rivers in general have early Sanskrit names from the Vedic period, and names derived from the daughter languages of Sanskrit later on.” (p 105)"

"“River names in northern India are thus principally Sanskrit, with few indications of Dravidian, MuNDa or Tibeto-Burmese names. However, Kosala, with its uncharacteristic -s- after -o- may be Tibeto-Burmese (Sanskrit rules would demand KoSala or KoSala, a corrected form that is indeed adopted in the Epics).” ... To sum up, what does the evidence of hydronomy tell us? Clearly there has been an almost complete Indo-Aryanisation in northern India; this has progressed much less in southern India and in the often inaccessible parts of central India. In the northwest there are only a few exceptions, such as the names of the rivers GangA, SutudrI and perhaps KubhA.” (p 106-7)"

"This leads to the conclusion that the Indo-Aryan influence, ... was powerful enough from early on to replace local names, in spite of the well-known conservatism of river names. This is especially surprising in the area once occupied by the Indus Civilisation where one would have expected the survival of older names, as has been the case in Europe and the Near East. At the least, one would expect a palimpsest, as found in New England with the name of the state of Massachussetts next to the Charles river, formerly called the Massachussetts river, and such new adaptations as Stony Brook, Muddy Creek, Red River, etc., next to the adaptations of Indian names such as the Mississippi and the Missouri."

"Between the arrival of the Aryans ... and the formation of the oldest hymns of the Rigveda a much longer period must have elapsed than is normally thought."

"“The Indo-Aryan influence, whether due to actual settlement, acculturation, or, if one prefers, the substitution of Indo-Aryan names for local ones, was powerful enough from early on to replace local names, in spite of the well-known conservatism of river-names. This is especially surprising in the area once occupied by the Indus civilization, where one would have expected the survival of earlier names, as has been the case in Europe and the Near East. At the least, one would expect a palimpsest, as found in New England, with the name of the State of Massachussetts next to the Charles River formerly called the Massachussetts River, and such new adaptations as Stony Brook, Muddy Creek, Red River, etc. next to the adaptations of Indian names such as the Mississippi and the Missouri. The failure to preserve old hydronomes even in the Indus Valley (with a few exceptions noted above) indicates the extent of the social and political collapse experienced by the local population.” (p 107)"

"Other evidence, from Mitanni and neo-Hittite sources, indicates that the names of Mitanni kings were traditionally Indo-Aryan, even though the Mitanni belonged to the Hurrian-speaking peoples. We therefore surmise that the Mitanni once lived close to an early Indo-Aryan group, that had perhaps taken a dominant position over the pre-Mitanni population, and then became quickly acculturated as Hurrian speakers."

"[rice first appears in the Atharvaveda] unless the Ṛgvedic words (brahma-)-udana and puroḷāś mean a certain rice dish, as they do later on."

"It is interesting to note, however, that some of these [Rigvedic] names are found in Iranian forms closer to the older, Ṛgvedic home [Afghanistan!] of the Vedic tribes […] It seems that the Iranians simply changed the old Indo-Iranian names into their respective Iranian forms when they moved into the area, while the Vedic, Indo-Aryan speakers took some of these names with them eastwards, up to Bihar, in the typical fashion of people on the move."

""The structure of the text has been more extensively studied, already by Bergaigne (1878-83) and Oldenberg in the 19th century. From the latter's Prolegomena (Oldenberg 1888), it appears that the Ṛgveda was composed and assembled in the following stages, beginning 'at the centre' with books 2-7" (WITZEL 1995b:309)."

"[the SarasvatI is] “prominent in Book 7: it flows from the mountains to the sea (7.95.2) - which would put the battle of 10 kings prior to 1500 BC or so due to the now well-documented dessication of the SarasvatI”. (p. 335)"

"“Book 8 concentrates on the whole of the west: cf. camels, mathra horses, wool, sheep. It frequently mentions the Sindhu, but also the Seven Streams, mountains and snow.” [This MaNDala] “lists numerous tribes that are unknown to other books”. [In this MaNDala,] “camels appear (8.5.37-39) together with the Iranian name KaSu, ‘small’ or with the suspicious name Tirindra and the ParSu (8.6.46). The combination of camels (8.46.21, 31), Mathra horses (8.46.23) and wool, sheep and dogs (8.56.3) is also suggestive: the borderlands (including GandhAra) have been famous for wool and sheep, while dogs are treated well in Zoroastrian Iran but not in South Asia.” (pp. 317-322)"

"“books 2 to 7 (usually referred to as the ‘family books’) … have been ordered according to the increasing number of hymns per book” ... “very important principle in their arrangement.”"

"By contrast, the Pürus, who along with the Bharatas appeared on the scene later, began to use the designation “Five Peoples” immediately: as dis­cussed above, they probably regarded themselves as being located at the centre. In the later books the tribes mentioned include both the older “Five Peoples” as well as the newcomers, namely the Pürus and the Bharatas."

"We know very little about the Püru domination in the Panjab. It is only clear that they were the leaders in a coalition of Five Peoples, and some other tribes, against the Bharata chief Sudäs in the dasaräjna battle."

"The entire book 7 is thus a snapshot o f history: the incursion o f the Bharata into the Panjab from across the Sindhu, and their battle with the “Five Peoples” and the Püru."

"Theoretically, since Gartsamada Saunaka [the eponymous Rsi of Mandala II of the Rigveda] is made a Bhargava, he could be later than Book 6."

"“all these geographical notes belonging to diverse hymns are attributed to one and the same poet, SyAvASva, which is indicative of the poet’s travels.” [about Mandala 5 of the RV]"

"Book 5 [...] even knows, in a hymn not suspected as an addition, of the Yamunā."

"Book 6, again, knows of the west (including the Yavyävatp) but once mentions even the Ganga in an unsuspicious hymn [a hymn not suspected to be an addition]."

"[W]hile it would be easy to assume reference to skin colour, this would go against the spirit of the hymns: for Vedic poets, black always signifies evil, and any other meaning would be secondary in these contexts."

"There is the following direct statement contained in the (admittedly much later) BSS, 18.44:397.9 sqq which has once again been over-looked, not having been translated yet: ‘Ayu went eastwards. His (people) are the Kuru-PañcAla and the KASI-Videha. This is the Ayava (migration). (His other people) stayed at home in the West. His people are the GAndhArI, ParSu and AraTTa. This is the AmAvasava (group)’."

"[Kurukṣetra] became the heartland of the Bharatas well into the Vedic period. It is here that 3.53.11 places the centre of the earth."

"Even a brief look at this list indicates that in northern India, by and large, only Sanskritic river names seem to survive.... [he notes that over 90% don't just look IA but] “are etymologically clear and generally have a meaning” [in Indo-Aryan]... [He attributes this unexpectedly large etymological transparency to] “the ever-increasing process of changing older names by popular etymology”. ... [Sindhu might be an] “Indo-Iranian coinage with the meaning ‘border river, ocean’ and fits Paul Thieme's etymology from the IE root *sidh, ‘to divide’”."

"During the Vedic period, there has been an almost complete Indo-Aryanization of the North Indian hydronomy. . . . Indo-Aryan influence, whether due to actual settlement, cultural expansion, or. ... the substitution of indigenous names by Sanskrit ones, was from early on powerful enough to replace the local names, in spite of the well-known conservatism of river names. The development is especially surprising in the area of the Indus civilization. One would expect, just as in the Near East or in Europe, a survival of older river names and adoption of them by the IA newcomers upon entering the territories of the people(s) of the Indus civilization and its successor cultures.... "such names tend to be very archaic in many parts of the world and they often reflect the languages spoken before the influx of later populations" (368-369). ... "by and large, only Sanskritic river names seem to survive" in the Northwest (370). [In the Kuruksetra area,] "all names are unique and new formations, mostly of IA coinage" (377). ...[in] "the 'homeland' of the Rgvedic Indians, the Northwest "we find "most Rgvedic river names . . . are Indo-Aryan, with the possible exception of the Kubha, Satrudri, and perhaps the Sindhu" (373). [These latter, according to Witzel (1999)] "prove a local non-IA substrate."

"Nevertheless, in order to bolster his claim for the antiquity of the "Vedic horse (as) a native Indian breed", he connects this dead horse with the Rigvedic one, which is described as having 34 ribs (Rigveda 1.162.18). But, while horses (Equus caballus) generally have 18 ribs on each side, this can individually vary with 17 on just one or on both sides. This is not a genetically inherited trait. ... As for the number 34, numeral symbolism may play a role in this Rigveda passage dealing with a horse sacrificed for the gods. The number of gods in the Rigveda is 33 or 33+1, which obviously corresponds to the 34 ribs of the horse, that in turn is speculatively brought into connection with all the gods, many of whom are mentioned by name (Rigveda 1.162-3). But this is mere philology, not worthy of "scientific" study..."

"“I have read Elst’s criticism of my 1995 BSS translation. This is one of the “very” few cases where he is right indeed in his stringent immigration/trickling in stance (who speaks of “invasion” these days?) My translation, as it reads, is wrong in the “translations” of “amaavasus.” (Interpretation is quite another thing, see below. The whole passage plays with names and their Nirukta-like interpretation as verbs). My paper in Erdosy, Ancient Indo-Aryans, where this was published, is full of printing and some other mistakes; I did not see the proof and could not correct it before it was published. The BSS translation as printed is a mixture of translation and interpretation. I have already corrected it in a paper (still in press) which has been given to some friends long ago.”25"

"So far archaeology and palaeontology, based on multi-variate analysis of skeletal features, have not found a new wave of immigration into the subcontinent after 4500 BCE (a separation between the Neolithic and Chalcolithic populations of Mehrgarh), and up to 800 BCE."

"[the Sintashta-Arkaim culture on the W. Siberian plains east of the Urals,] "dated to c.2200/2100-1700/1600 BC", [where] "the earliest attested traces of Aryan material culture "and even of Aryan belief". ..[there we find] "remnants of horse sacrifices (aśvamedha) and primitive horse drawn chariots (ratha, raθa) with spoked wheels [....] a real tripura [....] adobe bricks (*išt) [....] frame houses (which reminds of Rgvedic kula 'hollow, family‘ [....]) [....] Most tellingly, perhaps, at the site of Potapovka (N. Krasnayarsk Dt., near Kybyshev on the N. Volga steppe), a unique burial has been found. It contains a human skeleton whose head has been replaced by a horse head, a human head lies near his feet, along with a bone pipe, and a cow‘s head is placed near his knees. This looks like an archaeological illustration of the Rgvedic myth of Dadhyanc, whose head was cut off by Indra and replaced by that of a horse. The bone pipe reminds, as the excavator has noted, of the RV sentence referring to the playing of pipes in Yama‘s realm, the world of the ancestors"."

"Ironically, many of those expressing these anti-migrational views are emigrants themselves, engineers or technocrats like N. S. Rajaram... who ship their ideas to India from U.S. shores."

"Given the scholarly inclinations among the expatriate communities in North America we may expect a slew of new interpretations, in fact, a whole new cottage industry. Their impact will appear especially on the internet."

"“Not only the language, but also the culture of the newly arrived elite was appropriated, including the 'Vedic Tank' the horse drawn chariot.”"

"“I have also since changed my opinion, based on new evidence, about the relative date of the bulk of RV2 which I would now include in the mid-level texts”."

"This word [Druhyu] means, literally, ‘the ones who seek to cheat’. Non-linguist as he is, Talageri missed a great chance for a ‘socio-ethnic’ study based on an etymology!"

"Other writers in Kazanas’ class, including D. Frawley, K. Elst, and N. S. Rajaram, have already caused significant damage to linguistics, philology, Indology, archaeology, and history.... In the fundamentalist/nationalistic circles from, which Kazanas draws support – despite his pretense of political naivete."

"The so-called ‘invasion’ of IA speakers is not (yet) visible in the archaeology."

"“The language of the RV is an archaic form of Indo-European. Its 1028 hymns are addressed to the gods and most of them are used in ritual. They were orally composed and strictly preserved by exact repetition through by rote learning, until today. It must be underlined that the Vedic texts are ‘tape recordings’ of this archaic period. Not one word, not a syllable, not even a tonal accent were allowed to be changed. The texts are therefore better than any manuscript, and as good as any well preserved contemporary inscription. We can therefore rely on the Vedic texts as contemporary sources for names of persons, places, rivers (WITZEL 1999c)” (WITZEL 2006:64-65)."

"Even now, however, three RV periods can be established, as follows: 1. early Ṛgvedic period: c.1700-1450 BCE: RV books 4, 5, 6. 2. middle, main Ṛgvedic period : c.1450-1300 BCE: books 3, 7, 8.1-47, 8.60-66 and 1.51-191, most probably also 2; prominent: Pūru chieftain Trasadasyu and Bharata chieftain Sudās and their ancestors, and 3. late Ṛgvedic period: c.1300-1200 BCE: books 1.1-50, 8.48-59 (the late Vālakhilya hymns), 8.67-103, large sections of 9, and finally 10.1-84, 10.85- 191; emergence of the Kuru tribe, fully developed by the time of Parīkṣit a descendant of Trasadasyu... With Indo-Aryan settlement mainly in Gandhāra/Panjab, but occasionally extending upto Yamunā/Gangā, e.g. Atri poem 5.52.17; the relatively old poem 6.45.13 [sic] has gāngya [...] Even the oldest books of the RV (4-6) contain data covering all of the Greater Panjab: note the rivers Sindhu 4.54.6, 4.55.3, 5.53.9 ̳Indus‘; Asiknī 4.17.5 ̳Chenab‘; Paru ṣṇ ī 4.22.3. 5.52.9 'Ravi‘; Vipāś 4.30.11 (Vibali) 'Beas‘; Yamunā 5.52.17; Gangā 6.45.31 with gāngya 'belonging to the Ganges‘ [...] G. van Driem and A. Parpola (1999) believe that these oldest hymns were still composed in Afghanistan [...]. This is, however, not the case as these books contain references to the major rivers of the Panjab, even the Ganges (see above)."

"In general, the books of RV level I (RV 4-6) are thoroughly South Asian and have reference to local climate, trees and animals. We therefore have to take them seriously at their word, and cannot claim that they belong just to Afghanistan."

"None of the archaeologically identified post-Harappan cultures so far found, from Cemetery H, Sarai Kala III, the early Gandhara and Gomal Grave Cultures, does make a good fit for the culture of the speakers of Vedic […] At the present moment, we can only state that linguistic and textual studies confirm the presence of an outside, Indo-Aryan speaking element, whose language and spiritual culture has definitely been introduced, along with the horse and the spoked wheel chariot, via the BMAC area into northwestern South Asia. However, much of present-day Archaeology denies that. To put it in the words of Shaffer (1999:245) ‘A diffusion or migration of a culturally complex ‘Indo-Aryan’ people into South Asia is not described by the archaeological record’ […] [But] the importation of their spiritual and material culture must be explained. So far, clear archaeological evidence has just not been found""

"Apparently, Dravidian speakers began influencing the Panjab only at this moment in time. Consequently, all linguistic and cultural deliberations based on the early presence of the Drav. in the area of speakers of IA, are void or they have to be reinvestigated. ... In short, the Panjab is an area of a Pre-rigvedic, largely Para-Munda substrate that apparently overlays a still older local level. Since no traces of the supposedly Dravidian language of the Indus civilization (Parpola 1994) are visible in the early RV (see below), the people who spoke this language must either have disappeared without a trace, or, more likely, the language of the Panjab was Para-Munda already during the Indus period (2600- 1900 BCE). Therefore, the most commonly used language among the languages of the Indus people, at least of those in the Panjab, must have been Para-Munda or a western form of Austro-Asiatic.... In short, even if Drav. had been the traders' language, it remains unexplainable why Drav. influence is only seen in the middle and late RV as well as later one (AV+). The reason cannot be, as van Driem (1999, appendix p. 2, quoting agreement with Parpola) supposes, that the oldest RV hymns were still "composed in more northerly areas, perhaps as far north as modern Afghanistan." (Parpola forthc.) On the contrary, even the oldest books of the RV (4-6) contain data covering all of the Greater Panjab..."

"“It must be underlined that just like an ancient inscription, these words have not changed since the composition of these hymns c.1500 BCE, as the RV has been transmitted almost without any change […] The modern oral recitation of the RV is a tape recording of c.1700-1200 BCE.” (WITZEL 2000a:§8)."

"The IAs, as described in the RV, represent something definitely new in the subcontinent […] The obvious conclusion should be that these new elements somehow came from the outside."

"Elst disingenuously insists on calling any migration or even a ‘trickling in’ an ‘invasion’. However, immigration/trickling in and acculturation are entirely different from a (military) invasion, or from overpowering and/or eradicating the local population.... For Elst, however, ‘the ancient Hindus colonized the world’ while India, in reality, by and large, has been a cul de sac."

"[the Mitanni IA language] is attested by a number of OIA loan words in the non-IE Hurrite language of the Mit. realm of northern Iraq/Syria (c.1460-1330 BCE). The loans cover the semantic fields of horses, their colors, horse racing, and chariots, some important ‘Vedic‘ gods, and a large array of personal names adopted by the ruling class."

"The Kassite conquerors of Mesopotamia (c.1677-1152 BCE) have a sun god Šuriiaš, perhaps also the Marut and maybe even Bhaga (Bugaš?), as well as the personal name Abirat(t)aš (Abhiratha); but otherwise the vocabulary of their largely unknown language hardly shows any IA influence, not even in their many designations for the horse and horse names."

"Chicken and still later exports from India are absent in common Laurasan ritual."

"It will be an important reference work in mythological studies for decades to come, being easily the most ambitious work in that field. Witzel makes an attempt, with apparent success, to reconstruct the history of myth, not for one culture in the past several thousand years but for mankind as a whole since its dispersal from Africa more than fifty-thousand years ago. ... Note that this work has only become possible now. We have collected the mythologies of nearly all tribes, very often recording them just as they were dying, either because tribes got converted to Christianity and were forgetting their own traditions, or because communities disintegrated into modern societies.... For the first time, we can give an account of the whole world’s myths, and therefore we must be glad that finally someone has taken on this task. ... This builds its reconstruction with the help of the archaeological and genetic evidence. Specialists of those disciplines will certainly complain that more of it could have been given, but then this book is a pioneering innovation and other scholars are invited to expand on this new paradigm."

"The thrust of all Witzel’s misrepresentations is one and the same: to replace reasonable opinions with far-fetched or plainly nonsensical claims. Or in other words: to depict me as some kind of weirdo, fanatic and other ugly things besides.... For a well-established academic at a leading university, safe in his tenure and his creamy salary, approaching the completion of his career, Prof. Witzel’s behaviour seems odd to me. What is he afraid of that he thinks he must stoop to tackling me with these unacademic tricks? The reason for this unpleasant pattern of falsely attributing silly opinions to me is probably not far to seek. It is the fact that I have exposed a mistake made by Witzel in a crucial part of his pro-AIT argumentation... I have never accused Prof. Witzel of deceit or fraud. I prefer to live by Napoleon’s dictum: “Never attribute to malice what can be explained through incompetence”,-- or in this case, through over-enthusiasm for a long-hoped-for “discovery”. When people are very very thirsty, they start to see an oasis on the horizon; no malice intended, just self-delusion. Only, after his innocent mistake had been highlighted, Witzel’s reaction was rather unsportsmanlike. He claimed that it was all due to a printing error. That sounds a bit random for such a precise and sensational reading. As if you can put monkeys at a typewriter and let them produce an AIT-friendly translation by coincidence... What’s the big deal about standing corrected once in a while?"

"“Witzel quotes favourably a statement at the beginning of this rather long article about India's role as "the cultural diffusion cul -de-sac of Asia" (p.1), an idea that has "kept me occupied on and off over the past few years." This sums up Witzel's view of Indian civilisation — it is the cultural backwater and dead end of Asia, where wandering nomads can go no further, with no real civilisation of its own. Not surprisingly Witzel has little appreciation for the Vedas, Vedanta, Yoga, Buddhism or anything else India has produced. His extensive bibliographies on ancient India seldom refer to any Indian scholars, and certainly avoid mentioning any yogis like Aurobindo who have different views. You would never find Witzel chanting Om, practicing Yoga or in any other way honouring the great traditions of the region. His anti-India views reflect those of the colonial era which he is continuing. For this reason Witzel is mainly honoured by Marxists in India whose political agenda favours rejecting anything great not only in the Vedas but in Indian civilisation as a whole, which many Marxists following Marx himself see as an invention of the British. However, no one who really studies and loves the Vedas will be fooled by such theatrics. There is much more to the Vedas than Witzel's philology."

"Witzel’s way of arguing, by concocting a false position for the opponent and attacking it, is unethical, whether it was done deliberately or because of lack of understanding."

"To sum up: when it comes to indulging in “inane accusations and outright slander”, even under cover of writing a “review article” of a book, Witzel is second to none! .... Throughout the whole debate, Witzel epitomizes the kind of scholar described by Max Muller (in his book “India – what it can teach us”) as being very rare in India, but not so rare in the west (a generalization which need not be true in general, but is definitely true in this case): the scholar who indulges in “rudeness of speech … quibbling….. special pleading ….. (and) untruthfulness” and who “writes down what he knows perfectly well to be false, and snaps his fingers at those who still value truth…”"

"Translations of this kind pervade the Witzel/Goto version, but I find them remarkable both for meaninglessness, and for lack of poetic charm. They stand out as bizarrely improbable in the context of the contemplative lyricism of the poems. Like Chomsky’s “colourless green ideas sleep furiously”, although grammatical, they don’t make sense."

"Witzel’s scholarship ... is a prime example of intellectual misdirection and falsity... It may also serve as a warning exposition, of the sly and dangerous assortment of techniques frequently employed by such “scholars” to cast traps for those with a sincere intent to pursue civilizational studies and then co-opt them into a school of thought with deception, falsification, fabrication as its pillars."

"Die Zeit ist eine Erfindung der menschlichen Unrast, der Erfüllte kennt sie nicht."

"You are at the head of the committee which the government sent to M. d'Eslon's house, in order to witness the evidence of my discovery, and to judge its efficacy. When Mr. d'Eslon approached me and when I saw fit to let him glimpse a few elements of the system of my knowledge, I made him give his word of honor that he would never make public, without first having obtained my permission, the small number of new ideas that I might confide in him. M. d'Eslon has since signed a statement in which he recognizes that animal magnetism is my property, and that to make use of it without my consent is to be guilty of an offense as odious as it is punishable. However, in spite of his oaths and the statement which he signed, M. d'Eslon has not only dared to use my property for himself, but he has found men who were not afraid to share the spoils of my discoveries with him. Thirty-six doctors, from what I have been told, came to him looking for a system of knowledge about which he should be silent, and which he could not impart to them without breaking a code of honor... Like you, Monsieur, the world is my judge; and if the good that I have done can be forgotten, and the good that I wish to do can be obstructed, then I will have posterity to avenge me."

"Theophrastus Paracelsus rediscovered the occult properties of the magnet—“the bone of Horus” which, twelve centuries before his time, had played such an important part in the theurgic mysteries—and he very naturally became the founder of the school of magnetism and of mediaeval magico-theurgy. But Mesmer, who lived nearly three hundred years after him, and as a disciple of his school brought the magnetic wonders before the public, reaped the glory that was due to the fire-philosopher, while the great master died in a hospital! So goes the world : new discoveries, evolving from old sciences ; new men—the same old nature! p. 71/2"

"The church of Rome has never been either credulous or cowardly, as is abundantly proved by the Machiavellism which marks her policy. Moreover, she has never troubled herself much about the clever prestidigitateurs whom she knew to be simply adepts in juggling. Robert Houdin, Comte, Hamilton and Bosco, slept secure in their beds, while she persecuted such men as Paracelsus, Cagliostro, and Mesmer, the Hermetic philosophers and mystics—and effectually stopped every genuine manifestation of an occult nature by killing the mediums. p. 100"

"I have had occasion recently to look into the history of animal magnetism and hypnotism, and have been greatly struck by the way in which, for a hundred an fifty years, the world has refused to take serious cognizance of the discoveries of Mesmer, Braid, Esdaile, and the rest."

"In the large curative establishment founded by Mesmer at Vienna, he employed, besides magnetism, electricity, metals and a variety of woods. His fundamental doctrine was that of the Alchemists. He believed that metals, as also woods and plants have all an affinity with and bear a close relation to, the human organism. Everything in the Universe has developed from one homogeneous primordial substance differentiated into incalculable species of matter, and everything is destined to return thereinto."

"The secret of healing, he maintained, lies in the knowledge of correspondences and affinities between kindred atoms."

"Find that metal, wood, stone, or plant that has the most correspondential affinity with the body of the sufferer; and, whether through internal or external use, that particular agent imparting to the patient additional strength to fight disease -- (developed generally through the introduction of some foreign element into the constitution) -- and to expel it, will lead invariably to his cure. Many and marvelous were such cures effected by Anton Mesmer. p. 24"

"In 1774 he too happened to come across the theurgic secret of direct vital transmission; and so highly interested was he, that he abandoned all his old methods to devote himself entirely to the new discovery. Henceforward he mesmerized by gaze and passes, the natural magnets being abandoned. The mysterious effects of such manipulations were called by him -- animal magnetism. This brought to Mesmer a mass of followers and disciples. The new force was experimented with in almost every city and town of Europe and found everywhere an actual fact."

"About 1780, Mesmer settled in Paris, and soon the whole metropolis, from the Royal family down to the last hysterical bourgeoise, were at his feet. The clergy got frightened and cried -- "the Devil"! The licensed "leeches" felt an ever-growing deficit in their pockets; and the aristocracy and the Court found themselves on the verge of madness from mere excitement. p. 25"

"When Mesmer arrived, Paris divided its allegiance between the Church which attributed all kinds of phenomena except its own divine miracles to the Devil, and the Academy, which believed in neither God nor Devil, but only in its own infallible wisdom. But there were minds which would not be satisfied with either of these beliefs... They had laid their legitimate desires at the royal feet, and the King forthwith commanded his learned Academy to look into the matter...."

"The Academy disbelieved her most eminent Scientists and proclaimed Mesmerism a delusion... Even now when experiment has amply demonstrated that "Mesmerism" or animal magnetism, now known as hypnotism (a sorry effect, forsooth, of the "Breath of Cybele") is a fact, we yet get the majority of scientists denying its actual existence. Small fry as it is in the majestic array of experimental psycho-magnetic phenomena, even hypnotism seems too incredible, too mysterious, for our Darwinists and Haeckelians."

"Ever since Mesmer's death at the age of eighty, in 1815, the French and English "Faculty," with some honorable exceptions, have ridiculed and denied the facts as well as the theories of Mesmer, but now, in 1890, a host of scientists suddenly agree, while wiping out as best they may the name of Mesmer, to rob him of all his phenomena, which they quietly appropriate under the name of "hypnotism," "suggestion," "Therapeutic Magnetism," "psychopathic Massage," and all the rest of it. p. 28"

"A collection of national histories, whether on a larger or a smaller scale, is not what we mean by Universal History, for in such a work the general connection of things is liable to be obscured. To recognise this connection, to trace the sequence of those great events which link all nations together and control their destinies, is the task which the science of Universal History undertakes."

"But historical development does not rest on the tendency towards civilisation alone. It arises also from impulses of a very different kind, especially from the rivalry of nations engaged in conflict with each other for the possession of the soil or for political supremacy. It is in and through this conflict, affecting as it does all the domain of culture, that the great empires of history are formed. In their unceasing struggle for dominion the peculiar characteristics of each nation are modified by universal tendencies, but at the same time resist and react upon them."

"Universal History would degenerate into mere theory and speculation if it were to desert the firm ground of national history, but just as little can it afford to cling to this ground alone. The history of each separate nation throws light on the history of humanity at large; but there is a general historical life, which moves progressively from one nation or group of nations to another. In the conflict between the different national groups Universal History comes into being, while, at the same time, the sense of nationality is aroused, for nations do not draw their impulses to growth from themselves alone. Nationalities so powerful and distinct as the English or the Italian are not so much the offspring of the soil and the race as of the great events through which they have passed."

"To history has been attributed the function to judge the past, to instruct ourselves for the advantage of the future. Such a lofty function the present work does not attempt. It aims merely to show how it actually took place."

"Rigorous presentation of the facts, however conditional and lacking in beauty they may be, is without question the supreme law."

"The ultimate aim of historical writing is the bringing before us the whole truth."

"You are in the first place a Christian: I am in the first place a historian. There is a gulf between us."

"Ranke has not only written a larger number of mostly excellent books than any man that ever lived, but he has taken pains from the first to explain how the thing is done. He attained a position unparalleled in literature, less by the display of extraordinary faculties than by perfect mastery of the secret of his craft, and that secret he has always made it his business to impart. For his most eminent predecessors, history was applied politics, fluid law, religion exemplified, or the school of patriotism. Ranke was the first German to pursue it for no purpose but its own. He tried to make the generality of educated men understand how it came about that the world of the fifteenth century was changed into the Europe of the nineteenth. His own definite persuasions regarding church and king were not suffered to permeate his books. It was meritorious in Böckh, but not heroic, to contain his feelings about the Attic treasure and the setting of Arcturus; but Ranke was concerned with all the materials of abiding conflict, with every cause for which he cared and men are willing to kill or die."

"What one hears in Ranke. The whisper of statecraft. Not the tramp of democracy's earthquake feet. Not the dull roar of surging opinion."

"Sagacity in judging the value of testimony is his only supreme quality."

"While an admirable critic of sources, Niebuhr read into his version of Roman history a variety of moral and philosophical views unwarranted by the existing evidence... Ranke, on the other hand, determined to hold strictly to the facts of history, to preach no sermon, to point no moral, to adorn no tale, but to tell the simple historic truth. His sole ambition was to narrate things as they really were "wie es eigentlich gewesen". Truth and objectivity were Ranke's highest aims. In his view, history is not for entertainment or edification, but for instruction... He did not believe in the historian's province to point out divine providence in human history."

"That history became "scientific" in the third quarter of the nineteenth century was probably due as much to the influence of Ranke as to the influence of natural science."

"No one else has been able to speak with equal authority on the history of so many nations, Grote wrote nothing on the history of Rome, Mommsen has written nothing on the history of Greece. Ranke was equally at home in the Germany of the Reformation, in the France of Louis XIV., and in the England of Charles I. and Cromwell."

"Ranke is cold and unenthusiastic; and, in judging individuals, it is well to be cold and unenthusiastic. But is there no room for warmth of feeling in recounting the efforts and the struggles of the race? Is it not possible to do for history what Darwin has done for science? Ranke, at all events, did not do it. He knew of the influence upon individuals of great waves of feeling and opinion; but he does not seek for the law of human progress which underlies them. He does not rejoice in that progress, or grieve at failure. Hence, perhaps, in part his preference for writing the history of many nations during the same period, rather than the history of one nation consecutively. To say this, however, is only to say that there is no finality in scientific progress. Whatever shape the histories of the future may take, they will assuredly be built on the foundations which Ranke has laid down with unerring hand."

"[T]he history of German historical thought since Ranke's time has to a large extent been nothing but the spiritual and philosophical (weltanschauliche) debate about his legacy."

"Beyond question even Von Ranke, the leading exponent of colorless history, did not succeed in being wholly objective; much of his work was unconsciously written from the standpoint of the conservative reaction of his time in Prussia."

"Ranke developed no further the implications of his theory than to ensure a reproduction of a living past, as perfect as with the sources at his disposal and the political instincts of his time it was possible to secure... [Ranke was] concrete, definite, searching for minute details, maintaining his own objectivity by insisting upon the subjectivity of the materials he handles."

"Leopold von Ranke is not only beyond all comparison the greatest historical scholar alive, but one of the very greatest historians that ever lived. Unrivalled stores of knowledge, depth of research, intimate acquaintance with the most recondite sources, have been, in his case, supplemented by everything which could be conferred by a long life, continuous study, close association with the great political actors and thinkers of the greatest part of the most eventful century of the world's history."

"Ranke did not stop at concrete description but attempted to pierce the deepest and most mysterious movements of life."

"Though standards vary, greatness remains; indeed it is the true mark of greatness that it can survive changing standards. Shakespeare was great to Johnson; great to Coleridge; is great to us. Ranke was a historian of the same grandeur – great to his contemporaries, still great after the passage of a century; if not the greatest of historians, securely within the first half-dozen. Great as a scholar, great as a master of narrative, Ranke has the special claim of having achieved something more than his work; he founded a school, the school of scientific historians, which has dominated all historical thinking since his time, even when in reaction against it."

"[T]he chief criticism against Ranke and the Ranke school of “objective” and “scientific” history is its total unphilosophicalness. Far from being scientific, Ranke was profoundly biassed; we have seen that he observed God’s handiwork in all history; he made no attempt at formulating a genuine philosophy or psychology."

"The lectures of Ranke, the most eminent of German historians, I could not follow. He had a habit of becoming so absorbed in his subject, as to slide down in his chair, hold his finger up toward the ceiling, and then, with his eye fastened on the tip of it, to go mumbling through a kind of rhapsody, which most of my German fellow-students confessed they could not understand. It was a comical sight: half a dozen students crowding around his desk, listening as priests might listen to the sibyl on her tripod, the other students being scattered through the room, in various stages of discouragement."

"“All the Dravidian languages known to us fairly bristle with loans from Sanskrit and the Aryan vernaculars. Dravidian literature in South India came into existence under the impulse and influence of Sanskrit literature and speech. Wherever there is a correspondence in the vocabularies of Sanskrit and Dravidian, there is a presumption, to be removed only by specific argument, that Sanskrit has been the lender, Dravidian the borrower.” ....“If a word can be explained easily from material extant in Sanskrit itself, there is little chance for such a hypothesis”."

"“The discovery of ‘Aryan’ looking names of (Mitanni) princes on cuneiform documents in Akkadian from the second half of the second millennium BC (chiefly tablets from Bogazkoy and El-Amarna), several doubtlessly Aryan words in Kikkuli’s treatise in Hittite on horse training (numerals: aika- ‘one’, tera- ‘three’, panza- ‘five’, satta – ‘seven’, na(ya) – ‘nine’; appellatives: varttana – ‘circuit’, course (in which horses move when being trained),’ aliya – ‘horse’), and, finally, a series of names of Aryan divinities on a Mitanni-Hatti and a Hatti-Mitanni treaty (14th century BC), poses a number of problems that have been reportedly discussed since the beginning of the century.”"

"In a list of names of gods with Babylonian equivalents we find a sun-god Suriyas (rendered Samas) which must clearly be identified with Skt Surya. In addition, Maruttas the war-god (rendered En-Urta) has been compared with Skt Marut ... Among the kings of this dynasty one has a name which can be interpreted as Aryan: Abhirattas: abhi-ratha ñ ëfacing chariots in battleí."

"The fact that proto-Aryan *ai and *au are replaced in Indo-Aryan by e and o, while in Iranian they are preserved as ai and au and that ai and au regularly appear on the Anatolian documents (eg. Kikkuli‘s aika), is unfortunately inconclusive. It is quite possible that at the time of our oldest records (the hymns of the Rigveda) the actual pronunciation of the sounds developed for *ai and *au spoken and written by the tradition as e and o, was still ai and au. The e and o can be a secondarily introduced change under the influence of the spoken language or the scholastic recitation."

"In the 1930s, numerous Indologists sought to anchor Nazi racial theory in ancient "Aryan" history and literature, including Erich Frauwallner, Hermann Güntert, Hermann Lommel, Paul Thieme, and Ludwig Alsdorf."

"“An example of this more sophisticated orientalism is the work of Paul Thieme”... esp. his “analysis of the Sanskrit word ārya, where at the end he adverts to the main point of his research: to go beyond India in order to catch the ‘distant echo of Indo-germanic customs’.”"

"The Indians are the nation of romanticists of antiquity. The Germans are the romantics of modem times. SentImentality and feelings for Nature are common to both German and Indian poetry."

"Nearly all the philosophical and mathematical doctrines attributed to Pythagoras are derived from India."

"If we consider the results obtained together, we will not be able to doubt the conclusion to be drawn from them. The ancient priestly geometry of the Indians not only knew the Pythagorean theorem, but it even played the main role in their calculations; with its help, they constructed elements that the Greeks found in a completely different way; with its help, they also found the irrational quantities. And it was precisely these two things that Pythagoras introduced into the Greek-Italian world; these two things, according to the Greeks, he invented. Indeed, even more! The way in which Pythagoras proved his theorem was also, in all likelihood, the same as that which we find in the Vedic Shulba Sutras. After examining the Shulba Sutras, we could have said: If Pythagoras really was in India, as we previously suggested, and initiated himself into the priestly wisdom of the Brahmins, then he could have brought precisely these theorems of geometric science to Greece; — and history has been telling us for several millennia now that this was indeed the case!"

"Schroeder wrote in 1887, responding to the conventional philhellenist insistence that the Greeks were able to form everything in their own image: “But the whole cultural evolution of the Indians can be said to be unique and autonomous to a higher degree than that of the Greeks, who were, already very early on, influenced by the Egypt, Phoenicia and other countries.’’"

"Hereafter, we will have to reckon again and again with Japan, indeed, with the Orient as a whole. Orientalistik will become a practical field of study, no longer what it was previously, a scrupulously avoided domain of dry as dust pedants. A chair for Japanology will soon be created [actually, the first came in 1914]. But chairs are not the only thing — and they are not the most important thing in the world. In hundreds and thousands of canals the life blood of the peoples is flowing back and forth. From now on will it circulate in a totally different, powerful way, between the Orient and Occident ... and not only will the Occident act on the Orient, but the Orient will also act on the Occident."

"Leopold von Schroeder's interest in the problem of the Aryan came from completely different sources than that of Heinrich Zimmer and would be worth a more detailed presentation. ... In his lectures on "India's Literature and Culture in Historical Development" (1887) he presents Indian culture from this perspective. However, he is far removed from the German-ethnic view of history that was increasingly practiced in the capital of the German Empire at the time, and initially leans much more towards its antipodes in Basel. He took his cue from Jakob Burckhardt and Friedrich Nietzsche, who do not focus on the national community but on the individual, the new Dionysian human being, and deny the state, as well as traditional church education, the ability to form this new human being and perfect him for his task in history. However, what is meant in a generally philosophical sense by Burckhardt and Nietzsche becomes very consciously German in Schroeder's implementation...."

"Anarchism had belonged to the most active resistance fighters against , and their numbers had been decimated by the ruthless National Socialist persecution. Between 1919 and 1923 there had been approximately 1500,000 anarchists in . By the end of the Weimar Republic, about 50,000 activists remained. In 1945 their numbers were down to 15,000, and many of those were seriously ill as consequence of torture and persecution. Hence, anarchist groups in the immediate post-war period had no more than about 5,000 members. In its pre-1933 centres such as , , /, Berlin, and groups were formed who tried to rivive German anarchism organisationally and intellectually. In the Soviet zone of occupation, they soon clashed with the Soviet military authorities and the SED. Their leading figures such as Alfred Weiland or Willi Jelinek were kidnapped by the and imprisoned on trumped-up charges. Whether Jelinek's death in Bautzen prison had natural causes or was murder is still unclear today. By 1948-49 there subsequent waves of persecution had uprooted anarchism in the Soviet zone to such an extent that it was organisationally extinct. In the West, the 1950s saw maany attempts to unite the diverse groups into one German federation. The absence of the leading intellects on the movement's ability to regenerate its energies. Many, like , had been murdered by the Nazis. Others, like Rudolf Rocker or , were still in exile. Furthermore, Rocker was arguably more influential in Spain than in Germany, ant the same can be said in relation to Souchy and Latin America. Despite the many organisational and ideological fissures which characterised post-war German anarchism, an attempt to the movement finally succeeded at a conference in Neviges in August 1959. Yet the emerging Association of Free Socialist and Anarchists was not successful in reviving the fortunes of German anarchism. It failed to overcome the strong ideological differences between the diverse anarchist groups leading a rather shadowy existence in subsequent years. By the mid-1960s, anarchism was marginal political phenomenon in the Federal Republic, and the very words 'anarchism' and 'anarchic' had become bywords for disorganisation rather than signifying one of the few genuine alternatives which had existed in the history of the German left to reformist Social Democracy on the one hand and authoritarian Communism on the other."

"During the winter and spring of 1933, the Nazis made a strenuous effort to present themselves as in harmony with conservative German and Prussian traditions, or even as the natural result and outgrowth of these traditions. The nazis made the conservative Prussian past serviceable to their need for political legitimation to an extent hitherto unprecedented. Long before the Second World War, Prussian values became National Socialist values, judged to epitomize the German character, and help up as models to emulate: austerity, thrift, tenacity in the pursuit of one's goals, a preparedness for personal sacrifice, and a willingness to lay down one's life in the service of a higher cause that would win out in the end, even in the face of overwhelming odds. Above all, there was the concept of duty; it was imperative to "fulfill" one's duty of the ' and the . Among other things, made the Prussian past and the values it imputed to it palpable in the form of Grand historic films that enjoyed mass audiences. It was already during the period of the seizure of power that conservatives lost the Deutungshoheit, that is, the prerogative to interpret the great traditions and historical figures of the past, to the Nazis. From 1933 onwards, the Nazis acted as self-appointed guardians of the national heritage. And they did this with greater aplomb, audacity, and-in many instances-more skill than conservative propagandists during the before them."

"The concept of conservatism cannot easily be described by traditionalistic definitions and refuse to pose as just another 'ism'. The Pope on his return to Rome in 1814 outlawed all street lighting because it was in his view a 'revolutionary innovation'. In stating this opinion he gave a remarkable definition of what conservatism wants to avoid. Conservatism is, however, not necessarily opposed to change. Modern , though frequently called , may have a quite progressive . The Fascist regimes in Germany and Italy became the most violent rationalistic modernisers of their respective countries in spite of ideological commitments to an . Modern definitions of right-wing extremism are still based on the traditional criterion for differentiating between conservatives and reactionaries: conservatives try to maintain the , right-wing extremists want to restore the . A second criterion has been added, however: the envisaged restoration may, if necessary, be achieved by the use of force. This latter criterion may be better applied to fascism and neo-fascism than to traditionalist reactionary movements."

"[The self is divided within itself], willing what it does not will and not willing what it wills."

"Man is a self-conscious Nothing."

"And if my friends refused to listen to me, then the walls had to hear me or the stones in the fields and the trees of the forests."

"[On Schopenhauer:] I went away conscious that I had seen not only a genius-of ideas, but also a character of the most genuine sublimity . . I felt myself . . . transported into a new existence. Francis of Assisi and the other heroes of asceticism had become my ideals."

"The longer I live, the more I feel that the simplest formula for the constancy of my fate is: on a lost watch."

"The conclusion of the Realdialektik is: 'It does not suffice' either for complete annihilation or for full satisfaction. The child of Gaia is born between heaven and hell, now ready to camp with the lightshunning creatures of the Chthonic darkness, now ready to flutter upwards to the heights of splendor."

"[On Hegel's panlogism offers] no asylum for lawless vagabonds (sinners against the logical order), no free playground granted by the master of the world in his good humor to each of these kobolds, where they might have the privilege of moving about and of enjoying themselves in a manner unrelated to the rational worldpurpose-until their day also came and the broomstick of the courtmaster would sweep them out into the sanctum."

"[On Spinoza's necessity of the world's process:] The inability to resign oneself to the necessary order, is also a necessity and the pain is on that account no less!""

"What in all the world has courage to do with hope?"

"The greatest pain of all, Bahnsen maintains, comes from the death of a loved one. When we lose someone we cherish, someone in whom we have invested all our heart, we are shattered into a thousand pieces; our inner world is filled with “the infinity of nothingness". The most desolate emptiness of them all is “the dark feeling of loneliness” that comes with the loss of our nearest and dearest. In a world without providence, redemption or immortality, this loss is complete, eternal and irredeemable. There cannot be any comfort, there cannot be any compensation, for the loss. Of course, time heals all wounds; but we fear the dead becoming dead for us, because we know that, should we forget them, we too will be dead in our own best part."

"The word CHURCH had never any charm for me, in the mouths of those who made the most noise about it; for I could not perceive that they gave any other distinguishing proof of their regard for the thing than a frequent use of the word, like a spell to enchant weak minds; and a persecuting zeal against Dissenters and against those real friends of the Church who would not admit that persecution was agreeable to its doctrine. And as to Affairs of State: Many of these Churchmen seem to me to have no fixed principles at all, having endeavored during the last reign, to undermine that very government which they had contributed to establish."

"We all know what an astonishing personality Sarah's was: her beauty, her passionate devotion to her famous husband, her forthrightness, candour and sincerity, her possessiveness and tenacity, the jealous spirit that went with it, her quarrelsomeness and next to impossibility for anybody to live with. She was like a flame that scorched, rather than warmed, everything that came near her. And yet one would forgive her everything for her magnificent answer to the Duke of Somerset: "If I were young and handsome as I was, instead of old and faded as I am, and you could lay the empire of the world at my feet, you should never share the heart and hand that once belonged to John, Duke of Marlborough.""

"Lady Anne Egerton, the deceased Lady Bridgewater's only daughter, married first Wriothesley Duke of Bedford, and secondly to Lord Jersey. This lady inherited such a share of her grandmother's imperial spirit, as to match her pretty fairly, and insure daggers' drawing as soon as it should find time and opportunity to display itself. But, ere the stormy season set in, the grandame had acquired her picture; which she afterwards made a monument of vengeance, in no vulgar or ordinary mode. She did not give it away; nor sell it to a broker; nor send it up to a lumber-garret; nor even turn its front to the wall. She had the face blackened over, and this sentence, She is much blacker within, inscribed in large characters on the frame. And thus, placed in her usual sitting-room, it was exhibited to all beholders."

"It is to her the the Duke is chiefly indebted for his greatness and his fall; for above twenty years she possessed, without a rival, the favours of the most indulgent mistress in the world, nor ever missed one single opportunity that fell in her way of improving it to her own advantage. She hath preserved a tolerable court-reputation, with respect to love and gallantry; but three furies reigned in her breast, the most mortal enemies of all softer passions, which were sordid avarice, disdainful pride, and ungovernable rage; by the last of these often breaking out in sallies of the most unpardonable sort, she had long alienated her sovereign's mind, before it appeared to the world. This lady is not without some degree of wit, and hath in her time affected the character of it, by the usual method of arguing against religion, and proving the doctrines of Christianity to be impossible and absurd. Imagine what such a spirit, irritated by the loss of power, favour, and employment, is capable of acting or attempting, and then I have said enough."

"Let me correct a story relating to the great duke of Marlborough. The duchess was pressing the duke to take a medicine, and with her usual warmth said, "I'll be hanged if it do not prove serviceable." Dr. Garth, who was present, exclaimed, "Do take it then my lord duke; for it must be of service, in one way or the other.""

"Bishop Burnet's absence of mind is well known. Dining with the duchess of Marlborough, after her husband's disgrace, he compared this great general to Belisarius. "But," said the Duchess, eagerly, "how came it that such a man was so miserable, and universally deserted?"—"Oh, madam (exclaimed the distrait prelate), he had such a brimstone of a wife!""

"I am told that the secret letters between Queen Anne and the Duchess of Marlborough, in the first glow of their passion, are still extant in a certain house in the Green Park. They used to correspond under feigned and romantic names. When this intense friendship abated, the duchess was certainly more in fault than the queen. Such was the equality produced by their intimacy, that almost the sole remaining idea of superiority remained with her who had the advantage in personal charms—and in this there was unfortunately no comparison. The duchess became so presumptuous that she would give the queen her gloves to hold, and on taking them again would affect suddenly to turn her head away, as if her royal mistress had perspired some disagreeable effluvia!"

"The beauty of the Duchess of Marlborough had always been of the scornful and imperious kind, & her features and air announced nothing that her temper did not confirm; both together, her beauty & temper, enslaved her heroic Lord. One of her principal charms was a prodigious abundance of fine fair hair. One day at her toilet in anger to him she cut off these commanding tresses and flung them in his face. Nor did her Insolence stop there; nor stop till it had totally estranged and worn out the patience of the poor Queen her Mistress. The duchess was often seen to give her Majesty her fan & gloves & turn away her own head, as if the Queen had offensive smells."

"Incapable of due respect to superiors, it was no wonder she treated her children & inferiors with supercilious contempt. Her eldest Daughter, & She were long at variance & never reconciled. When the younger Duchess exposed herself by placing a monument & silly epitaph of her own composition & bad spelling to Congreve in Westminster abbey, her Mother, quoting the words, said, "I know not what pleasure She might have in his company, but I am sure it was no honour." With her youngest daughter the Duchess of Montagu old Sarah agreed as ill—"I wonder, said the Duke of Marlborough to them, that you cannot agree, you are so alike!" Of her grand-daughter the Duchess of Manchester daughter of the Duchess of Montagu, She affected to be fond. One day she said to her, "Dss of Manchester, you are a good creature & I love you mightily—but you have a mother!" "and She has a Mother!" answered the Manchester, who was all Spirit, justice, and honour, & could not suppress sudden truth."

"Lady Bateman struck the first stroke, and persuaded her Brother to marry a handsome young Lady, who unluckily was daughter of Lord Trevor, who had been a bitter enemy of his Grandfather the victorious Duke. The Grandam's rage exceeded all bonds. Having a portrait of Lady Bateman She blackened the face and wrote on it, "now her outside is as black as her inside". The Duke She turned out of the little Lodge in Windsor park, and then pretending that the new Duchess & her female cousins, eight Trevors, had stripped the house and garden, She had a puppet-show made with waxen figures representing the Trevors tearing up the Shrubs, and the Duchess carrying off the chicken-coop under her arm. Her fury did but increase when Mr Fox prevailed on the Duke to go over to the Court. With her coarse intemperate humour She said, "That was the Fox that had stolen her Goose". Repeated injuries at last drove the Duke to go to law with her. Fearing that even no Lawyer would come up to the Billingsgate with which She was animated herself, She appeared in the court of justice, and with some wit and infinite abuse treated the laughing public with the spectacle of a Woman who had held the reins of empire metamorphosed into the Widow Blackacre. Her Grandson in his suit demanded a sword set with diamonds given to his Grandsire by the Emperor. "I retained it said the Beldame, lest he should pick out the diamonds and pawn them.""

"I asked her Lady Suffolk] about the Queen's loving to see the Duchess of Marlboro—She said, as I have heard from others too, that the Latter always behaved rudely & yet making Court by abusing queen Anne. Lady Suffolk says she was so disgusted with this meanness, that She said to the Queen, "now, Madam, woud it be worse, if all these Stories were mere Invention?" She says, the Duchess was persuaded that by the very time Queen Anne came to the Crown, She had lost her favour, & only governed Her by her Timidity. Towards the end of her life, Queen Anne had had an operation in her back—the Duchess used to wait in the outward room, and say, I will not go in till that Nasty Thing is over—no wonder with so many Enemies, this was reported to the Queen."

"The Duchess...made court at the accession of the present family, by abusing Queen Anne to the Princess of Wales (afterwards Queen Caroline). One day relating her violent quarrel with her mistress, She said to the Queen, "then, Madam, you mean to bring over your Brother!" The Queen replied, "I wish I was sure he was my Brother!"—This implied two things, that She doubted whether he was genuine; & that if he was, She would bring him over. "And yet, continued the Duchess, the Creature (Caroline was shocked at such an expression used about a Queen—and might have been shocked more at the ingratitude of the Woman who used it), notwithstanding her letters, knew he was her brother." The Princess asked what She meaned by notwithstanding her letters—She meaned those the Queen had writ, and as She owned by her advice, as it was her then beleif, to persuade the Prince and Princess of Orange that Queen Mary of Este was not with child—which after King William came over, they found so much reason to doubt—enough, it is plain, to convince the Duchess that the Cheavlier was King James's Son."

"India is universally held to be the land of quiet contemplation, escapist mysticism, dreaming passivity. But whoever knows India knows that this image is onesided. It is true that the Indo-Aryans, very early in their history, turned inward with an exceptional fervor. . . . [But] the urge toward contemplation and a turn away from the world is only one side of the Indo-Aryan essence. Complementing it in a polar tension is an extraordinary activism that worked itself out ever anew through the millennia in gladiatorial battles, and in the building of temples and riches. The powerful northern blood inheritance [nordische Bluterbe] of the Aryans who migrated into India roughly three millennia before Christ did not remain concealed in India."

"Research in comparative religion has shown that the oldest, religious documents of ancient India point back to an Ur-Germanic age."

"Today, it is considered settled that the racial traits of the Indo-Aryans link them historically to that race which has had the definitive influence in the Indo-Germanic world, the northern [race]."

"Even today one finds overall in the realm of the Indo-Aryans and their anthropological and geographical surroundings blond and blue-eyed types, so that we may assume that the dark-haired and dark-eyed ‘north Indians’ became darker partly under the influence of the climate [and] partly through admixture with the dark-skinned pre-Aryan inhabitants of ancient India."

"The exemplary researches of [Egon] von Eickstedt, now evaluated in Rassenkunde und Rassengeschichte der Menschheit.... [demonstrates] that even today primarily in northwest India, indeed all the way to Bengal and further into the mountains of south India, a type of human close to the northern type is to be found, which von Eickstedt calls the north Indios [Indiden]."

"So much at least is clear, that Indo-Arya remained extensively under the influence of northern blood and stands even today, albeit in pronounced admixture with non-Aryan elements."

"In the two burning centers [Brennpunktsgebieten] of this great expanse, in Indo-Arya and in Germania, we find, even in the religious and spiritual attitudes and formations, an unmistakable kinship, one that extends all the way to their roots."

"If there is something characteristic of the northern spirit, it is the extraordinary vigor that courses through it. . . . Ever again, the Indo-Germanic community has been forced to the most intensive activity in a struggle for the unity of forces that threaten to pull apart."

"The only positive connection between India and National-Socialism would be in the person of Jakob Wilhelm Hauer. (...) Hauer was one of those German Upanishad-lovers in the tradition of Arthur Schopenhauer. There was nothing wrong with his search for a universal religion in which Hinduism would be a major tributary. The point is that the regime was hostile to this project. When he propagated Paganism, he had to clothe it in a verbiage of Germanness, downplaying his Hindu sources. (...) The Nazis mocked him as a failed missionary now making a second soul-winning attempt on the Germans..."

"It is locally affirmed that at the Musalman conquest there were three important Hindu temples at Ayodhya: these were the Janma-sthanam, the Svargadvaram, and the Treta-ka-Thakur. On the first of these Mir Khan built a Masjid, in A.H. 930 during the reign of Babar, which still bears his name."

"It is dated Samvat 1241 or A.D. 1184, in the time of Jaychchandra of Kanauj, whose praises it records for erecting a Vaishnava temple, from whence this stone was originally brought and appropriated by Aurangzeb in building his masjid known as Treta-ki-Thakur. The original slab was discovered in the ruins of this Masjid."

"The old temple of Ramachandra at Janmasthanam must have been a very fine one, for many of its columns have been used by the Musalmans in the construction of Babar's masjid. These are of strong, close-grained, dark-coloured or black stone, called by the natives knsnuti, 'touch-stone slate,' and carved with different devices. They are from seven to eight feet long, square at the base, centre and capital, and round or octagonal intermediately"

"Bābar‘s Masjid at Ayodhyā was built in A.H. 930, or A.D. 1523, by Mīr Khān, on the very spot where the old temple Janmāsthānam of Rāmachandra was standing."

"This stone was originally brought and appropriated by Aurangzeb in building his masjid known as Treta ki (sic) Thakur. ... [It was] rescued from the ruins of Aurangzeb's Masjid, known as Treta-ka-Thakur, and is now in the Faizabad Museum."

"Inscription No. XLIV is written in twenty incomplete lines on a white sandstone, broken off at either end, and split in two parts in the middle. It is dated Saṁvat 1241, or A.D. 1184, in the time of Jayachchhandra of Kanauj, whose praises it records for erecting a Vaishṇava temple, from whence this stone was originally brought and appropriated by Aurangzīb in building his masjid known as Tretā-kī-Thākur. The original slab was discovered in the ruins of this Masjid, and is now in the Faizābād Local Museum."

"The oldest building in Jaunpur is the masjid of Ibrahim Naih Barhak in the fort ; it is a long narrow building of the early Bengali type, that is, a simple arcade supported on carved Hindu pillars, with three low domes in the middle."

"The Atala Masjid was the work of Ibrahim Shiih during the early part of his reign. It was built on the site of the Hindu temple of Atala Devi, which is said to have been erected by Jayachchhandra Deva (1175 — 1193), the last Rathor prince of Kanauj. Of all the masjids remaining at Jaunpur, the Atala Masjid is the most ornate and the most beautiful. .... As is proved by nine inscriptions found in the Atala Masjid, Firuz Shah commenced the appropriation of the Ataladevi temple in A.D. 1376 and Ibrahim Shah finished the Atala Masjid in A.D. 1408."

"The current situation in the former GDR is in fact completely different than it was in our country after 1945. The regime dwarfed people for almost half a century, ruined their upbringing, their training. Whether someone calls himself a lawyer or an economist, pedagogue, psychologist, sociologist, even a doctor or engineer, it doesn't matter. His knowledge is largely useless. In most cases, there is no professional perspective today in the areas in which one has been trained. We can forgive the politically and characteristically burdened their sins, forgive and forget everything. It will be of no use, because many people are no longer usable because of their lack of specialist knowledge. They simply have not learned anything that they could bring into a free-market society."

"Germany is on the way to a western ‘GDR light’. . . . Citizens, on the barricades! We must not allow everything to go further downhill, helpless politicians let the country rot. All Germans should be our fellow Leipzigers Discover role models, adopt their slogan of autumn thirteen years ago: We are the people!"

"Multi-cultural has failed - because foreigners do not accept or even tolerate German culture alongside their own. That was foreseeable for years, but it was deliberately kept quiet and belittled. It is not the Germans who are the idiots, but those politicians and do-gooders who have indulged in multicultural dreams for decades."

"Since we Germans have low self-esteem, we didn't dare ask immigrants to make efforts to integrate. In this respect, we have guided the Isolation Trend Advancement. Many politicians hoped that foreigners who “remained authentic” would stir up Germany in a positive way."

"Many politicians, but also church leaders and do-gooders who are blind to the facts, played down the problem of a lack of integration for a long time, some even glossed it over. All camps have ignored the risk of integration, and to a large extent they still do - very often against their better judgment. Anyone who speaks truths too early is discredited and may experience a wave of indignation - like Jörg Schönbohm in the 1990s when he pointed out the danger of ghettos… We have to work hard to ensure that emigrants become Germans, that is, not only master our language, but also make our culture, history and general manners our own. This is much more than just living together multicultural."

"Of course it is perfectly clear that the twelve years of Hitler will be with us as long as there are Germans. Even if we ourselves would be inclined to draw a line, this twelve-year period will always cling to us. It has been a disaster and the crimes have continued to damage us. But it is also true that these twelve years and the criminal traits of that time do not make up the whole of our history, that this has been a deplorable derailment, that we basically only think back with sadness about this phase, that this is just a past that does not want to pass, that German history does not accumulate in this phase, but that there were centuries of German efficiency and German peacefulness before.[...] This, too, is part of this story that we should acknowledge."

"I ask you: were the Nazis right-wing? I think that is a fundamental mistake, by the way, also by you. The Nazis were not right, the Nazis were a left party. National-socialist!"

"Yes, This government half of which consists of men who once inspired to serve the arts is conscious of the artist role as an intermediary, this government borne out of the opposition of rationalism knows the people's inner longings, their boundless dreams to which only the artist can give form."

"When we compare the doctrines, aims, orgamzation of this (Pythagorean) brotherhood with Buddhistic monarchism, we are almost tempted to regards Pythagoras as the pupil of the Brahmins ... Dualism, Pessimism, metempsychosis, celibacy, a common life according to the rigorous rules, frequent self- examination, meditation, devotion, prohibitions against bloody sacrifices, kindliness towards all men, truthfulness, fidelity, justice, and all these elements are common to both."

"We pass at once into the magnificent edifice which bears the name of Panini as its architect and which Justly commands the wonder and admiration of everyone who enters, and which, by the very fact of its sufficing for all the phenomenon which language presents, bespeaks at once the marvelous ingenUity of its inventor and his profound penetration of the entire material of the language."

""The Sanscrit is the language which has retained the most primeval form and has adhered the most tenaciously to that parent ground. . . . [It] has preserved a great number of roots which have been lost in the other languages (Weber 1857, 6)"

"The degree of pleasure which may result from the perusal of a work, depends not only upon the variety of the subject, but likewise upon the purity and graces of style. We must resign all pretensions to taste and sentiment, if we did not prefer a well-told tale to a lame and tedious narration. Of late, however, the just esteem in which an elegant diction is held, has been so far abused, that authors, relying on the fluency of their language, have paid no attention to the matter which they proposed, but deceived the public with a dry and uninstructive performance."

"It is very natural to overlook that which is near home, and as it were within our reach, especially when the mind looks forward, on discoveries which it reckons more important, in proportion as they are more remote."

"When we saw the most beautiful fishes of the sea, the dolphin and bonito, in pursuit of the flying fish, and when these forsook their native element to seek for shelter in air, the application to human nature was obvious. What empire is not like a tumultuous ocean, where the great in all the magnificence and pomp of power, continually persecute and contrive the destruction of the defenceless? - Sometimes we saw this picture continued still farther, when the poor fugitives met with another set of enemies in the air, and became the prey of birds, by endeavouring to escape the jaws of fishes."

"[...] each vulgar opinion, proved to be erroneous, is an approximation to truth [...]."

"It is the natural fault of young people to think too well of mankind [...]."

"It is unhappy enough that the unavoidable consequence of all our voyages of discovery, has always been the loss of a number of innocent lives; but this heavy injury done to the little uncivilized communities which Europeans have visited, is trifling when compared to the irretrievable harm entailed upon them by corrupting their morals. If these evils were in some measure compensated by the introduction of some real benefit in these countries, or by the abolition of some other immoral customs among their inhabitants, we might at least comfort ourselves, that what they lost on one hand, they gained on the other; but I fear that hitherto our intercourse has been wholly disadvantageous to the nations of the South Seas; and that those communities have been the least injured, who have always kept aloof from us, and whose jealous disposition did not suffer our sailors to become too familiar among them, as if they had perceived in their countenances that levity of disposition, and that spirit of debauchery, with which they are generally reproached."

"A man wholly destitute of philanthropy is a monster, justly detested by all mankind; but another, entirely incapable of anger, is a sheepish wretch, liable to be insulted by every mean-spirited villain."

"Born to live our stated time on this globe, every one who puts a premature period to our existence here, offends the laws of the Creator. The passions are wisely implanted in our breast for our preservation; and revenge, in particular, guards us against the encroachments of others. Savages do not give up the right of retaliating injuries; but civilized societies confer on certain individuals the power and the duty to revenge their wrongs. Still, even in the most polished countries of Europe, this method of administring justice is not sufficient in all cases. Such is the imperfection of human institutions, that the public avenger of wrongs oft lifts his hand against the sacred rights of the whole community. On that occasion all civil agreements are dissolved, every man assumes his rights, and give free course to the passions. Even in private life there are occasions where this sacred principle of revenge is of infinite service in the best regulated community. Nothing is more common than oppressions, affronts, and injuries against which the law provides no remedy; nothing more frequent, than that a set men are powerful enough to wrest the laws to the disadvantage of the wretched and friendless. These instances would be still more numerous, and be carried to the most detestable pitch of tyranny, if this dread did not with-hold them, that the injured party may resume that power of redressing his wrongs, which he sees so inadequately exercised by his representative. He that attempts another's property, runs the risk of being killed without a trial by the person whom he robs; and the fear of the sword or the cane, hath often kept villains within bounds, who are invulnerable to the attacks of the law."

"Good art inspires; Good design motivates."

"'The question of an adequate standpoint [i.e., epistemology] for the evaluation and comparison of different cultural traditions has been decided by the course of history itself, and it has been decided in favor of Europe. European thought has to provide the context and categories for the exploration of all traditions of thought.'"

"During Gobineau's lifetime, the old theory of the Asian origin of the European languages and traditions, and of cultural movements from the East to the West, increasingly gave way to speculations on primeval movements from the West to the East, and on Aryan migrations from Europe, specifically Northern Europe, or even the North Pole, to India. According to these speculations, the European or Northern invaders gave their superior culture to the Indians and then lost their superiority through mixing with the local inhabitants and perished in a climate for which they were not suited. In 1903, E. de Michelis summarized this view by stating that Asia, and India in particular, was not the 'cradle', but the 'grave of the Aryans'."

"The caste system and the Aryan invasion assume a paradigmatic place in Gobineau's conservative and pessimistic historiography and racial ideology."

"Cornelius Agrippa to the reader"

"I do not doubt but the title of our book of Occult Philosophy, or of Magic, may by the rarity of it allure many to read it, amongst which, some of a disordered judgment and some that are perverse will come to hear what I can say, who, by their rash ignorance, may take the name of Magic in the worse sense and, though scarce having seen the title, cry out that I teach forbidden Arts, sow the seed of heresies, offend the pious, and scandalize excellent wits; that I am a sorcerer, and superstitious and devilish, who indeed am a Magician: to whom I answer, that a Magician doth not, amongst learned men, signify a sorcerer or one that is superstitious or devilish;' but a wise man, a priest, a prophet that the Sybils were Magicianesses, and therefore prophesied most clearly of Christ; and that Magicians, as wise men, by the wonderful secrets of the world, knew Christ, the author of the world, to be born, and came first of all to worship him; and that the name of Magic was received by philosophers, commended by divines, and is not unacceptable to the Gospel."

"The supercilious censors will object against the Sybils, holy Magicians and the Gospel itself sooner than receive the name of Magic into favor. So conscientious are they that neither Apollo nor all the Muses, nor an angel from heaven can redeem me from their curse. Whom therefore I advise that they read not our writings, nor understand them, nor remember them. For they are pernicious and full of poison; the gate of Acheron is in this book; it speaks stones—let them take heed that it beat not out their brains. But you that come without prejudice to read it, if you have so much discretion of prudence as bees have in gathering- honey, read securely, and believe that you shall receive no little profit, and much pleasure; but if you shall find any things that may not please you, let them alone and make no use of them, for I do not approve of them, but declare them to you. But do not refuse other things, for they that look into the books of physicians do, together with antidotes and medicines, read also of poisons,"

"I confess that Magic teacheth many superfluous things, and curious prodigies for ostentation; leave them as empty things, yet be not ignorant of their causes. But those things which are for the profit of men — for the turning away of evil events, for the destroying of sorceries, for the curing of diseases, for the exterminating of phantasms, for the preserving of life, honor, or fortune—may be done without offense to God or injury to religion, because they are, as profitable, so necessary."

"If any error have been committed, or any thing hath been spoken more freely, pardon my youth, for I wrote this being scarce a young man, that I may excuse myself, and say, whilst I was a child I spake as a child, and I understood as a child, but being become a man, I retracted those things which I did being a boy, and in my book of the vanity and uncertainty of Sciences I did, for the most part, retract this book But here, haply, you may blame me again, saying, "Behold, thou, being a youth, didst write, and now, being old, hast retracted it; what, therefore, hast thou set forth? " I confess, whilst I was very young, I set upon the writing- of these books, but, hoping that I should set them forth with corrections and enlargements— and for that cause I gave them to Trithemius, a Neapolitanian Abbot... a man very industrious after secret things. But it happened afterwards that, the work being intercepted, before I finished it, it was carried about imperfect and impolished, and did fly abroad in Italy, in France, in Germany, through many men's hands; and some men, whether more impatiently or imprudently I know not, would have put it thus imperfect to the press, with which mischief, I, being affected, determined to set it forth myself, thinking that there might be less danger if these books came out of my hands with some amendments than to come forth, torn and in fragments, out of other men's hands."

"Moreover, I thought it no crime if I should not suffer the testimony of my youth to perish! Also, we have added some chapters and inserted many things which did seem unfit to pass by, which the curious reader shall be able to understand by the inequality of the very phrase, for we were unwilling to begin the work anew and to unravel all that we had done, but to correct it and put some flourish upon it. Wherefore, I pray thee, courteous reader, weigh not these things according to the present time of setting them forth, but pardon my curious youth if thou find any thing in them that may displease thee."

"Trithemius to Agrippa"

"(after writing this book, Agrippa sent it to Trithemius, who after reading the manuscript and then answered Agrippa)"

"John Trithmius...to Henry Cornelius Agrippa... Your work, most renowned Agrippa, entitled Of Occult Philosophy, which you have sent by this bearer to me, has been examined. With how much pleasure I received it no mortal tongue can express nor the pen of any write. I wondered at your more than vulgar learning—that you, being so young, should penetrate into such secrets as have been hid from most learned men; and not only clearly and truly but also properly and elegantly set them forth... Your work, which no learned man can sufficiently commend, I approve of. Now that you may proceed toward higher things, as you have begun, and not suffer such excellent parts of wit to be idle, I do, with as much earnestness as I can, advise, entreat and beseech you that you would exercise yourself in laboring after better things, and demonstrate the light of true wisdom to the ignorant..."

"Neither let the consideration of idle, vain fellows withdraw you from your purpose; I say of them, of whom it is said, " The wearied ox treads hard, " whereas no man, to the judgment of the wise, can be truly learned who is sworn to the rudiments of one only faculty... Yet this one rule I advise you to observe that you communicate vulgar secrets to vulgar friends, but higher and secret to higher and secret friends only: Give hay to an ox, sugar to a parrot only. Understand my meaning, lest you be trod under the oxen's feet, as oftentimes it falls out."

"Book One, Natural Magic"

"How Magicians Collect Virtues from the Three-fold World, is Declared in these Three Books. Seeing there is a Three-fold World: Elementary, Celestial and Intellectual — and every inferior is governed by its superior, and receiveth the influence of the virtues thereof, so that the very Original and Chief Worker of all doth by angels, the heavens, stars, elements, animals, plants, metals and stones convey from Himself the virtues of His Omnipotency upon us, for whose service He made and created all these things."

"Wise men conceive it no way irrational that that it should be possible for us to ascend by the same degrees through each World, to the same very original World itself, the Maker of all things and First Cause, from whence all things are and proceed; and also to enjoy not only these virtues, which are already in the more excellent kind of things, but also besides these, to draw new virtues from above. Hence it is that they seek after the virtues of the Elementary World, through the help of physic, and natural philosophy in the various mixtions of natural things; then of the Celestial "World in the rays, and influences thereof, according to the rules of Astrologers, and the doctrines of mathematicians, joining the Celestial virtues to the former."

"Moreover, they ratify and confirm all these with the powers of diverse Intelligences, through the sacred ceremonies of religions. The order and process of all these I shall endeavor to deliver in these three books: Whereof the first contains Natural Magic, the second Celestial, and the third Ceremonial. But I know not whether it be an unpardonable presumption in me, that I, a man of so little judgment and learning, should in my very youth so confidently set upon a business so difficult, so hard and intricate as this is. Wherefore, whatsoever things have here already, and shall afterward be said by me, I would not have anyone assent to them, nor shall I myself, any further than they shall be approved of by the universal church and the congregation of the faithful."

"At the beginning of his literary life Thomas Vaughan was influenced deeply by the works of Cornelius Agrippa and especially by THE THREE BOOKS OF OCCULT PHILOSOPHY. He drew much from this source, as any annotations are designed to shew; but the matter of Agrippa suffers a certain transmutation in the alembic of his own mind... Cornelius Agrippa mentions, on the authority of Cicero, a "sovereign grade of contemplative perfection" wherein the soul knows all things in the light of ideas. De Occulta Philosophia, Lib. iii, c. 50. He speaks also in the language of Plato and the successors of "ascending to the intellectual life" and so attaining "the first unity." Ibid. t iii, 55."

"But shall I not be counted a conjurer, seeing I follow the principles of Cornelius Agrippa, that grand Archimagus, as the antichristian Jesuits call him? He indeed is my author, and next to God I owe all that I have unto him. He was, Reader, by extraction noble; by religion a protestant (5) as it appears... for his course of life a man famous in his person, both for actions of war and peace; a favourite to the greatest princes of his time and the just wonder of all learned men. Lastly, he was one that carried himself above the miseries he was born to and made fortune know man might be her master. This is answer enough to a few sophisters and in defiance of all calumnies thus I salute his memory."

"As after the zeal of research and the satisfaction of learning displayed in a memorable pageant, Cornelius Agrippa became convinced that the sciences of his period were vain, including his own, so was he disillusionised in matters of official religion. But he did not become a protestant. His position is comparable to that of Paracelsus, who wished Luther and the chaos of reformers well, believing doubtless that something would evolve therefrom, but he did not join the reformers."

"From time immemorial there has existed among all peoples an unusual, but otherwise perfectly worthy, harmless, guiltless variety of human being, and this variety — as if we were still living in the darkest Middle Ages — is senselessly and horribly persecuted by many peoples, following the lead of their legislators, governments, and courts. Let the intellectual world, the researchers and policy makers of all nations, stand up against this barbarism and demand in the name of humanity: Halt!"

"[A] description of the whole world with all that therein is."

"Wheras the people of the forenamed Ilandes, fled at the sight of our menne, the cause thereof was, that they suspected them to haue been Canibals, that cruel & fearse people which eate mans fleshe, which nacion our men had ouerpassed, leaninge them on the southsyde. But after they had knowledge of the contrary, they made greuous complaynt to our men, of the beastly and fearse maners of these Canibales, which were no lesse cruel agaynst them, them the Tyger or the Lyon agaynste tame beastes. Declaring furthermore, yt when soeuer they take any of them vnder the age of .xiiij. yeares, they vse to gelde them, & francke them vntyll they be very fat, as we are wont to doe with capons or hennes: and as for suche as drawe towarde .xx. yeare olde, to kyll them forthwith and pull out theyr guttes, and eate the same freshe and newe, wyth other extreme partes of the bodye, poudering the residue with salte, or keping it in a certayne pickle as we do iegottes or sansages."

"It will scarcely be possible to deny the Mahabharata to be one of the richest compositions in Epic poetry that was ever produced." "The Hindu lyric surpassed that of the Greeks in admitting both the rhyme and blank verse.""

"If we compare the mythology of the Hindus with that of the Greeks, It wilI have nothing to apprehend on the score of intrinsic copiousness. In point of aesthetic value, it is sometimes sup en or, at others, inferior to Greek: while in luxuriance and splendor it has the decided advantage. Olympus, wIth alI its family of gods and goddesses, must yield in pomp and majesty to the palaces of Vishnu and Indra."

"In point of fact the Zind is derived from the Sanskrit, and a passage in Manu (Chapter X, slokes 43-45) makes the Persians to have descended from the Hindus of the second or Warrior caste."

"I venture to suggest that the inhabitants of this country would do well if they were to assume the ancient, honorable, and national name ofBharata, remembering that India has become famous as Bharatvarsa, the land of the Bharats."

"Just do it. That is, the hardest part is getting to the starting line. With adventures, you never know what's going to happen. But if you just stay in your comfort zone and don't change anything, then it's comfortable, but it's also boring. And that's why you just have to do it, take the first step."

"I never panic. I focus. And I block things out. I tell myself: This is not doing me any good now, don't speed up, stay in rhythm. That's the shore over there, that's where we're going now, and that's all that matters now."

"Pain is temporary, great memories last forever."

"The hardest thing is always getting to the starting line and having the courage to do it. Most adventures fail because they are never done."

"The key is to break down the big goal into small ones. In my mind I don't cycle 18,000 km, I always cycle to the next gas station or restaurant and reward myself with some chocolate."

"I don’t think about the fact that I have to complete a marathon a day. I run one kilometre at a time. If I can do one, I can do another. That way, it never seems overwhelming."

"When someone says to me, no one’s done that before, I say: great, then I can be the first."

"But the Stuttgart-born athlete achieved his masterpiece in 2020 and 2021: In the midst of the Corona pandemic, Deichmann swam, biked and ran alone around the world - and thus advanced to stardom."

"It is unacceptable and incompatible with Christianity to think of the protection of life in ethnic terms."

"The fascination emanating as usual from the historical material itself prevailed over any desire of practical or moral application and, needless to say, preceded any afterthought."

"The antithesis served the Anonymous, it is true, to observe very strictly the inherent difference between the God and the king; but it served him also to blur that line of distinction and to show where the difference between "God by nature" and "god by grace" ended; that is, in the case of potestas, of power. Essence and substance of power are claimed to be equal in both God and king, no matter whether that power be owned by nature or only acquired by grace."

"That the phrase actually originated in the Hispana is obvious for a simple reason: only in that collection do we find a textual corruption of the acts of the Council of Chalcedon at which one of the bishops modestly said that God imperatorem erexit ad zelum [i.e. fidei]. In other words, a scribe copying the canons of Chalcedon misread the text and changed ad zelum into ad celum; and this erroneous reading must have reached, perhaps through the channels of Pseudo-Isidorus, the Norman Anonymous for whom even that great forgery in favor of the hierarchy could turn into grist brought to his royalist mill. This reading is merely an error, though an error remarkable by itself, since it shows how easily any extravagant exaltation of the imperial power could flow from the pen of a scribe in those centuries."

"It appears relevant to the general subject of this study, and also otherwise worth our while, to inspect more closely the varieties of royal duplications which Shakespeare has unfolded in the three bewildering central scenes of Richard II. The duplications, all one, and all simultaneously active, in Richard — "Thus play I in one person many people" (V. v.31) — are those potentially present in the King, the Fool, and the God. They dissolve, perforce, in the Mirror. Those three prototypes of "twin-birth" intersect and overlap and interfere with each other continuously."

"The jurists had claimed that the king's body politic is utterly void of "natural Defects and Imbecilities." Here, however, "Imbecility" seems to hold sway. And yet, the very bottom has not been reached. Each scene, progressively, designates a new low. "King body natural" in the first scene, and "Kingly Fool" in the second: with those two twin-born beings there is associated, in the half-sacramental abdication scene, the twin-born deity as an even lower estate. For the "Fool" marks the transition from "King" to "God," and nothing could be more miserable, it seems, than the God in the wretchedness of man."

"Over against his lost outward kingship he sets an inner kingship, makes his true kingship to retire to inner man, to soul and mind and "regal thoughts": You may my glories and my state depose, But not my briefs, still am I king of those. (IV.i.192ff)"

"The features as reflected by the looking-glass betray that he is stripped of every possibility of a second or super-body — of the pompous body politic of king, of the God-likeness of the Lord's deputy elect, of the follies of the fool, and even of the most human griefs residing in inner man. The splintering mirror means, or is, the breaking part of any possible duality. All those facets are reduced to one: to the banal face and insignificant physis of a miserable man, a physis now void of any metaphysis whatsoever. It is both less and more than Death. It is the demise of Richard and the rise of a new body natural."

"A hundred years or more of Christ-centered monastic piety have affected also the image of rulership. In fact, the unique Reichenau miniature is the most powerful pictorial display of what may be called "liturgical kingship" — a kingship centered in the God-man rather than in God the Father. As a result, the Reichenau artist ventured to transfer the Ottonian emperor also the God-man's "two natures in one person."

"In late antique art, we often find the halo bestowed on such figures as might impersonate a supra-individual idea or general notion. This special mark of distinction indicated that the figure was meant to represent in every respect a continuum, something permanent and sempiternal beyond the contingencies of time and corruption."

"In other words, whenever we capitalize a notion and, in the English language, even change the gender from neuter to feminine, we actually are "haloing" the word or the notion and are indicating its sempiternity as an idea or power."

"From that moment, I did not cease to pray to God that by his grace it might one day be permitted to me to learn Greek."

"Minna showed me the greatest sympathy and entered into all my vast plans for the future. ... It was agreed between us that as soon as we were grown up we would marry, and then at once set to work to explore all the mysteries of Ankershagen; excavating ... the vast treasures hidden by Henning, then Henning’s sepulchre, and lastly Troy; nay we could imagine nothing pleasanter than to spend all our lives in digging for relics of the past."

"The Trojans were, therefore, an Aryan race, as is clear from the evidence of symbols engraved on terracotta discs. The nation which succeeded the Trojans was also long-lived as it occurs in every soil layer between a depth of 10 and 7 m. It was of Aryan origin for it featured numerous Aryan symbols; and I believe that I have demonstrated that several of these also belonged to our ancestors at a time when the Germans, Pelasgians, Hindus, Celts and Greeks all belonged to one nation and spoke a single language."

"Since the discovery of the Indus civilization … it has been almost universally accepted that the Sumerians immigrated from the east.... this immigration could have succeeded entirely by land if the Sumerians immigrated from somewhere in northern India... the westward migration of the Sumerian groups, whose language may have been related to the Dravidian languages of India."

"Von Soden observes that “since the discovery of the Indus civilization … it has been almost universally accepted that the Sumerians immigrated from the east.” The immigrants are regarded as having arrived in lower Mesopotamia either at the beginning of the Ubaid period (c. 5000 B.C.) or at the beginning of the Uruk period (perhaps c. 3500 B.C., but perhaps as late as 3250). In either case, the Sumerians seem to have fitted easily into an advanced Chalcolithic culture where writing was already in the early stages of development. Therefore, the implication is that they must have been from another advanced culture, and that points to the East. Bottero agrees that “the Sumerians must have arrived in Mesopotamia during the fourth millennium, apparently from the southeast.” Von Soden further observes that “this immigration could have succeeded entirely by land if the Sumerians immigrated from somewhere in northern India,” and refers suggestively to “the westward migration of the Sumerian groups, whose language may have been related to the Dravidian languages of India.”"

"The development of human thought and achievement, as a whole, has not been, as commonly supposed, a continual upward progression, nor even the equivalent of a continuous series of ascertained results. Thoughts and inventions, which seemed on the verge of practical fruition, have often been reduced to nothingness, even at the most decisive moment, through some combination of untoward circumstances; yes, even the very memory of a pathway broken into the Land of Promise is often obliterated and what seemed accomplished fact has had to be recreated by laborious work covering years, decades and even centuries. Just the simplest, most natural and, in the end, almost self evident facts are the hardest to evolve and elucidate, just what was most decisive and potent of result has been time and again overlooked by the seeker after truth. ... The gold of historic thought, indeed, is as little to be found in the street as the gold of actual daily strife, and it is by no means the task of the historian of broad general scope to give the initial clew to its discovery. He, indeed, can only reproduce the past with fidelity and exactitude. The intuition of the true investigator and pathfinder of today and tomorrow must find its own way to new guiding principles from the work of yesterday, before yesterday, and the distant past."

"If I have not been able to write well, I have at any rate written truthfully, using as authorities those who are best informed about the subject."

"Then each was ordered to kill his own prisoners, and for those who did not wish to do so the king appointed others in their place. Then they took my companions and cut off their heads, and when it came to my turn, the king's son saw me and ordered that I should be left alive, and I was taken to the other boys, because none under twenty years of age were killed, and I was scarcely sixteen years old."

"They met near a city called Augury, where they fought desperately. Weyasit had quite thirty thousand men of White Tartary, whom he placed in the van at the battle. They went over to Temerlin; then they had two encounters, but neither could overcome the other. Now Tämerlin had thirty-two trained elephants at the battle, and ordered, after mid-day, that they should be brought into the battle. This was done, and they attacked each other; but Weyasit took to flight, and went with at least one thousand horsemen to a mountain. Tamerlin surrounded the mountain so that he could not move, and took him."

"Military necessity, as understood by modern civilized nations, consists in the necessity of those measures which are indispensable for securing the ends of the war, and which are lawful according to the modern law and usages of war."

"Military necessity admits of all direct destruction of life or limb of armed enemies, and of other persons whose destruction is incidentally unavoidable in the armed contests of the war; it allows of the capturing of every armed enemy, and every enemy of importance to the hostile government, or of peculiar danger to the captor; it allows of all destruction of property, and obstruction of the ways and channels of traffic, travel, or communication, and of all withholding of sustenance or means of life from the enemy; of the appropriation of whatever an enemy's country affords necessary for the subsistence and safety of the Army, and of such deception as does not involve the breaking of good faith either positively pledged, regarding agreements entered into during the war, or supposed by the modern law of war to exist. Men who take up arms against one another in public war do not cease on this account to be moral beings, responsible to one another and to God."

"Military necessity does not admit of cruelty – that is, the infliction of suffering for the sake of suffering or for revenge, nor of maiming or wounding except in fight, nor of torture to extort confessions. It does not admit of the use of poison in any way, nor of the wanton devastation of a district. It admits of deception, but disclaims acts of perfidy; and, in general, military necessity does not include any act of hostility which makes the return to peace unnecessarily difficult."

"The law of nations knows of no distinction of color, and if an enemy of the United States should enslave and sell any captured persons of their Army, it would be a case for the severest retaliation, if not redressed upon complaint."

"Theologians like F. C. Baur resisted and followed Creuzer, insisting instead on a universal diffusionary history with its roots in the Orient. In his own two-volume Symbolik und Mythologie of 1824-5, Baur argued that world history was at once “‘a revelation of the divine (der Gottheit)” and “the evolution of Consciousness,” and neither of these processes had begun in Europe. Using Creuzer, Genesis, and the Zend Avesta, Baur traced the formation of the first mythologies back to a ‘‘primeval seat” [Ursiz] in “the Edenic highlands of Central Asia” between the Jaxartes and the Oxus, Tigris and Euphrates rivers. Stressing the similarities between religious ideas across cultures, Baur readily admitted Europe’s dependence on the Orient for its population and ‘‘a great portion of its culture.’’ This also allowed him to lay the foundations for what he believed to be a scientific history of religious one philosophy, one which would put the evolution of Christianity into proper perspective — without compromising its unique truth."

"We console ourselves, for the most part, with the superiority of our cultivation, which we consider to be qualitatively ‘higher,’... One reveres the uniqueness of Greek Geist, but with closer contact with this Asian world one cannot help raising the suspicion that our feelings of superiority are built on the quicksand of ignorance."

"It is also important to bear in mind that this present struggle, tremendous and unique as it may seem, is not the first of its kind, but is really nothing other than the present phase of a contest which has been going on between East and West for thousands of years. Action on the part of one side has always immediately called forth a reaction on the part of the other, and one may rightly doubt whether the Occident has always supplied the action, and the Orient the response, as is now the case, or whether the initiative has not rather changed from one side to the other in the course of history."

"If the West’s roots lay in Griechentum, he wrote, “‘... [our western culture] has also been influenced and made fruitful by the Orient, in many and lasting ways, and that ought not to be forgotten or left unsaid. It was, precisely, German scholars whose hard work established these facts and contributed the foundations for a truly historical, and comprehensive, understanding of European cultural development.’"

"That classical philology received comparative linguistics with mistrust and doubt was very natural. The newborn younger sister threatened to pull the painstakingly prepared ground from under the feet of the elder, in giving her to understand, you have wandered in darkness up until now; I will enlighten you. Few trusted these voices at the beginning, many closed their ears to the sirens’ songs...’"

"Die Warheit zu sagen, so höret oder siehet man selten einen Streit swischen ihnen; es trauen die fremdesten Leute einander mehr, als in Europa die Bekannten. Man ist auch viel aufrichtiger und liebreicher gegeneinander als in Teutschland, darum leben unsere Americaner viel ruhiger und friedsamer als die Europäer zusammen, und dieses alles macht die Freyheit, worinnen alle einander gleich sind."

"Der gute Geschmack, welcher sich mehr und mehr durch die Welt ausbreitet, hat sich angefangen zuerst unter dem griechischen Himmel zu bilden. Alle Erfindungen fremder Völker kamen gleichsam nur als der erste Same nach Griechenland, und nahmen eine andere Natur und Gestalt an in dem Lande, welches Minerva, sagt man, vor allen Ländern, wegen der gemäßigten Jahreszeiten, die sie hier angetroffen, den Griechen zur Wohnung angewiesen, als ein Land welches kluge Köpfe hervorbringen würde."

"Die Nachahmung des Schönen der Natur ist entweder auf einen einzelnen Vorwurf gerichtet, oder sie sammlet die Bemerkungen aus verschiedenen einzelnen, und bringet sie in eins. Jenes heißt eine ähnliche Kopie, ein Porträt machen; es ist der Weg zu holländischen Formen und Figuren. Dieses aber ist der Weg zum allgemeinen Schönen und zu idealischen Bildern desselben; und derselbe ist es, den die Griechen genommen haben."

"So wie die Tiefe des Meers allezeit ruhig bleibt, die Oberfläche mag noch so wüten, ebenso zeiget der Ausdruck in den Figuren der Griechen bei allen Leidenschaften eine große und gesetzte Seele."

"The rising sense of history would gradually transform the Roman marble quarry into a vast open-air museum where the unlearned touring public could discover the past. [...] The prophet and founding hero of modern archaeology, herald of this ever-widening public significance, was Johann Joachim Winckelmann."

"A Philhllene of extraordinary passion, [Winckelmann] loved every aspect of his image of Greece, seeing its two dominant essences as liberty and youth. According to him Greece epitomized freedom, while Egyptian culture had been stunted by its monarchism and conservatism and was the symbol of rigid authority and stagnation — which also happened to be non-European. In his mind, the Greek city-states contained the liberty without which it was impossible to create great art. Winckelmann, and his followers, loved this liberty and youth for their freshness and vitality. Yet he insisted upon the soft gentleness of Greek art, and the ‘noble simplicity’ and ‘serene greatness’ of Greek culture as a whole, which he saw as the result of the equable Greek climate. Moreover, central to his love of Greece was his appreciation of Greek homosexuality. Winckelmann himself was homosexual, and the major homosexual strand which has persisted in modern Hellenism has continued to be associated with him."

"The Negro problem is a white man's problem."

"Sunt Angli graves ut Germani, magnifici domi forisque magna assectantium famulorum agnimi secum trahunt, quibus in sinistro brachio scuta ex argento facta appendunt, et non immerito vexantur illos caudas a tergo habere. In saltationibus et arte musica excellunt. Sunt enim agiles et alacres, licet crassiores corporibus quam Galli. Mediam capitis partem capillos detondent, utroque latere illaeso. Sunt boni nautae et insignes pyratae, astuti, fallaces, et furaces. Londini singulis annis ultra, sicuti vulgo fertur, suspenduntur. Decapitatio minoris apud ipsos est infamiae quam strangulatio. Ire prope murum honoratior est locus. Frequens falconum et accipitrum apud nobiles in venationibus usus. In edendo civiliores Gallis, parcius utuntur pane, carnibus vero largius, quas optime assant. In potum copiose immittunt saccarum. Tegumenta lectorum sunt tapetia, etiam apud rusticos. Laborant frequenter lepra, alba vulgo dicta, quam primis Normannorum temporibus in Angliam irrepsisse fama est. In aedibus duas plaerunque contignationes habent, excepto Londino, ubi tres, raro quatuor, reperiuntur. Aedificant ex ligno vel, qui lautioris sunt fortunae, ex coctis lateribus. Tecta habent depressioria, quae ditiores plumbo tegunt."

"Sunt potentes in praeliis, undiquaque debellant adversarios, nullumque penitus patiuntur iugum servitutis. Delectantur quoque valde sonitibus, qui ipsis aures implent, uti explosionibus tormentorum, tympanis et campanarum boatu, ita ut Londini multi qui se inebriaverint turrem unam vel alteram exercitii causa ascendant et per horas aliquot campandis signum dent. Si quem exterum egregia forma et statura ornatum vident dolore dicunt quod non sit homo Anglicus, vulgo 'Englishmen'."