Aphorists

"Before the Roman came to Rye or out to Severn strode, The rolling English drunkard made the rolling English road."

"Men that are men again: Who goes home? Tocsin and trumpeter! Who goes home? For there's blood on the grass and blood on the foam, And blood on the body, when Man comes home. And a voice valedictory: Who is for victory? Who is for liberty? Who goes home?"

"In the city set upon slime and loam, They cry in their Parliament, "Who goes home?" And there comes no answer in arch or dome, For none in the city of graves goes home. Yet these shall perish and understand, For God has pity on this great land."

"But since he stood for England And knew what England means, Unless you give him bacon You mustn’t give him beans."

"The rich are the scum of the earth in every country."

"There is no great harm in the theorist who makes up a new theory to fit a new event. But the theorist who starts with a false theory and then sees everything as making it come true is the most dangerous enemy of human reason."

"He was, if ever there was one, an inspired poet. I do not think it the highest sort of poet. And you never discover who is an inspired poet until the inspiration goes."

"It is largely because the free-thinkers, as a school, have hardly made up their minds whether they want to be more optimist or more pessimist than Christianity that their small but sincere movement has failed."

"He did not know the way things were going: he was too Victorian to understand the Victorian epoch. He did not know enough ignorant people to have heard the news."

"Dogma does not mean the absence of thought, but the end of thought."

"The central idea of poetry is the idea of guessing right, like a child."

"A man making the confession of any creed worth ten minutes' intelligent talk, is always a man who gains something and gives up something. So long as he does both he can create: for he is making an outline and a shape."

"The mind moves by instincts, associations and premonitions and not by fixed dates or completed processes. Action and reaction will occur simultaneously: or the cause actually be found after the effect. Errors will be resisted before they have been properly promulgated: notions will be first defined long after they are dead."

"It is a quaint comment on the notion that the English are practical and the French merely visionary, that we were rebels in arts while they were rebels in arms."

"Marriage is a duel to the death, which no man of honour should decline."

"The academic mind reflects infinity, and is full of light by the simple process of being shallow and standing still."

"As for science and religion, the known and admitted facts are few and plain enough. All that the parsons say is unproved. All that the doctors say is disproved. That's the only difference between science and religion there's ever been, or will be."

"Atheism is indeed the most daring of all dogmas ... for it is the assertion of a universal negative"

"The Christian ideal has not been tried and found wanting. It has been found difficult; and left untried."

"If a thing is worth doing, it is worth doing badly."

"But whenever one meets modern thinkers (as one often does) progressing toward a madhouse, one always finds, on inquiry, that they have just had a splendid escape from another madhouse. Thus, hundreds of people become Socialists, not because they have tried Socialism and found it nice, but because they have tried Individualism and found it particularly nasty."

"Poets have been mysteriously silent on the subject of cheese."

"It is the one great weakness of journalism as a picture of our modern existence, that it must be a picture made up entirely of exceptions. We announce on flaring posters that a man has fallen off a scaffolding. We do not announce on flaring posters that a man has not fallen off a scaffolding. Yet this latter fact is fundamentally more exciting, as indicating that that moving tower of terror and mystery, a man, is still abroad upon the earth. That the man has not fallen off a scaffolding is really more sensational; and it is also some thousand times more common. But journalism cannot reasonably be expected thus to insist upon the permanent miracles. Busy editors cannot be expected to put on their posters, "Mr. Wilkinson Still Safe," or "Mr. Jones, of Worthing, Not Dead Yet." They cannot announce the happiness of mankind at all. They cannot describe all the forks that are not stolen, or all the marriages that are not judiciously dissolved. Hence the complex picture they give of life is of necessity fallacious; they can only represent what is unusual. However democratic they may be, they are only concerned with the minority."

"I swear to you, then," said MacIan, after a pause. "I swear to you that nothing shall come between us. I swear to you that nothing shall be in my heart or in my head till our swords clash together. I swear it by the God you have denied, by the Blessed Lady you have blasphemed; I swear it by the seven swords in her heart. I swear it by the Holy Island where my fathers are, by the honour of my mother, by the secret of my people, and by the chalice of the Blood of God." The atheist drew up his head. "And I," he said, "give my word."

"The whole object of travel is not to set foot on foreign land; it is at last to set foot on one's own country as a foreign land."

"[A]rt is limitation. [...] The most beautiful part of every picture is the frame."

"Fairy tales...are not responsible for producing in children fear, or any of the shapes of fear; fairy tales do not give the child the idea of the evil or the ugly; that is in the child already, because it is in the world already. Fairy tales do not give the child his first idea of bogey. What fairy tales give the child is his first clear idea of the possible defeat of bogey. The baby has known the dragon intimately ever since he had an imagination. What the fairy tale provides for him is a St. George to kill the dragon. Exactly what the fairy tale does is this: it accustoms him for a series of clear pictures to the idea that these limitless terrors had a limit, that these shapeless enemies have enemies in the knights of God, that there is something in the universe more mystical than darkness, and stronger than strong fear."

"Misers get up early in the morning; and burglars, I am informed, get up the night before."

"For my friend said that he opened his intellect as the sun opens the fans of a palm tree, opening for opening's sake, opening infinitely for ever. But I said that I opened my intellect as I opened my mouth, in order to shut it again on something solid. I was doing it at the moment. And as I truly pointed out, it would look uncommonly silly if I went on opening my mouth infinitely, for ever and ever."

"The world will never starve for want of wonders; but only for want of wonder."

"We have passed the age of the demagogue, the man who has little to say and says it loud. We have come to the age of the mystagogue or don, the man who has nothing to say, but says it softly and impressively in an indistinct whisper."

"Shyness is always the sign of a divided soul; a man is shy because he somehow thinks his position at once despicable and important. If he were without humility he would not care; and if he were without pride he would not care."

"The homogenizing of European man ... requires a justification: it lies in serving a higher sovereign species that stands upon the former which can raise itself to its task only by doing this. Not merely a master race whose sole task is to rule, but a race with its own sphere of life, with an excess of strength ... strong enough to have no need of the tyranny of the virtue-imperative."

"Along with ignoring the French Revolution, one of the most telling features of the new books on atheism [cf. new atheism ] is their consistent refusal to engage Nietzsche, who, if read correctly, ought to make atheists squirm far more than he has ever caused discomfit to believers. ¶ First, he turned the critical methods of the Enlightenment against their inventors and showed that Enlightened faith in progress was just as illusory as belief in an afterlife. Second, he demanded that a critical philosophy stop pretending to be a substitute religion (he shrewdly called Hegelian idealism “insidious theology”). Third, he insisted on the indissoluble bond between Christian doctrine and Christian morality and poured contempt on novelists like George Eliot for supposing otherwise [...] ¶ Perhaps this why Nietzsche said in Ecce Homo, “the most serious Christians have always been well disposed toward me.” For they at least, unlike Dawkins, Harris, Daniel Dennett and Christopher Hitchens, can see that after Nietzsche a moral critique of the Christian God has become impossible, for it denies the very presupposition that makes its own critique possible. Like Abraham asking if the Lord God of justice could not himself do justice, protest atheism must accept the very norms that Nietzsche showed are essential to the meaning of belief. In Nietzsche alone one reads what the world really looks like si Deus non sit [if God does not exist]."

"Loyalty to life, according to Nietzsche, begins in the resolve to seek life's principle with itself and not in something outside it—not, for example, in a God or supernature that, by being conceived as all that life is not—infinite, eternal, changeless, perfect goodness, perfect plenitude—stands as antithetical to life."

"The one reaction Nietzsche cannot tolerate is indifference, and this is what his use of hyperbole is designed to eliminate."

"In the coarsest sense, to say that Nietzsche's style is important is to say that his writing is unusual and idiosyncratic. This in turn is just to say that his works do not exhibit the features we have been accustomed to expect of philosophical treatises. And, forgetting that philosophical treatises themselves have been written in the most various styles imaginable, this has often been taken to show that Nietzsche's works are not, in some sense, philosophical."

"Nietzsche's dynamic contradictiousness has served as a source for the kind of static, somnolent, undiscriminating, sceptical tolerance which seems to be expressed by the claim to have stopped believing in sin. Readiness to question everything mutates mysteriously into a pose of equal indifference to all possible answers. Can this be more than pose? That it often is a pose, lasting only till the owner's moral corns happen to be trodden on, is by now a common observation. (The shocked immoralist in Tom Stoppard's play Professional Foul is a nice case.) But this is not just an unfair joke by satirists. What else could the undiscriminating position be? It is scarcely possible to vindicate it as a stern attempt to stand by one's moral principles, and remain indifferent in the face of all temptation to do otherwise."

"By the middle of the [Eighteenth] century what Nietzsche was later to call a transvaluation of all values was in full blast. Nothing sacred was spared—not even the classical spirit that had been the chief attainment of the Renaissance—and of the ideas and attitudes that were attacked not many survived. It was no longer necessary to give even lip service to the old preposterous certainties, whether theological or political, aesthetic or philosophical. In France, Voltaire, Rousseau and Diderot were making a bonfire of all the ancient Christian superstitions; in England Gibbon was preparing to revive the long dormant art of history and Adam Smith was laying the foundations of the new science of economics; in Germany Kant was pondering an ethical scheme that that would give the Great Commandment a rational basis."

"The reader who cares to go into the matter further will find Nietzsche elbowing other sages in a multitude of places. […] Stirner's chief work, Der Einzige und sein Eigentum, was first published in 1844, the year of Nietzsche's birth, and in its strong plea for the emancipation of the individual there are many ideas and even phrases that were later voiced by Nietzsche: "What is good and what is evil? I myself am my own rule, and I am neither good nor evil. Neither word means anything to me… Between the two vicissitudes of victory and defeat swings the fate of the struggle—master or slave!… Egoism, not love, must decide." […] But there is a considerable gulf between Stirner and Nietzsche, even here. The former's plea is for absolute liberty for all men, great and small. The latter is for liberty only in the higher castes: the chandala he would keep in chains. Therefore, if Nietzsche actually got anything from Stirner, it certainly did not enter unchanged into the ultimate structure of his system."

"There are critics who see in all this proof that Nietzsche showed signs of insanity from early manhood, but as a matter of fact it was his abnormally accurate vision and not a vision gone awry, that made him stand so aloof from his fellows. In the vast majority of those about him he saw the coarse metal of sham and pretense beneath the showy gilding of learning. ... It was inevitable that he should perceive the difference between his own fanatical striving for the truth and the easy dependence upon precedent and formula which lay beneath their booming bombast."

"What Nietzsche portrays is aristocratic self-assertion; what Homer and the sagas show are forms of assertion proper to and required by a certain role. The self becomes what it is in heroic societies only through its role; it is a social creation, not an individual one. Hence when Nietzsche projects back on to the archaic past his own nineteenth-century individualism, he reveals that what looked like an historical enquiry was actually an inventive literary construction. Nietzsche replaces the fictions of the Enlightenment individualism, of which he is so contemptuous, with a set of individualist fictions of his own. From this is it does not follow that one could not be an undeceived Nietzschean; and the whole importance of being a Nietzschean does after all lie in the triumph of being finally undeceived, being, as Nietzsche put it, truthful at last. It is simply, one might be tempted to conclude, that any would-be true Nietzschean will after all have to go further than Nietzsche."

"Friederich Nietzsche, the mad philosopher of the nineteenth century of the Christian Era, who caught wild glimpses of truth, but"

"The morality of Nietzsche is a mere innovation. The first is an advance because no one who did not admit the validity of the old maxim could see reason for accepting the new one, and anyone who accepted the old would at once recognize the new as an extension of the same principle. If he rejected it, he would have to reject it as a superfluity, something that went too far, not as something simply heterogeneous from his own ideas of value. But the Nietzschean ethic can be accepted only if we are ready to scrap traditional morals as a mere error and then to put ourselves in a position where we can find no ground for any value judgments at all."

"Strauss’ whole study indicates that noble nature as Nietzsche presents it—no, embodies it—replaces divine nature as Plato presents it."

"Nietzsche’s arrival in modern philosophy signaled an unprecedented necessity: “probity”, “intellectual conscience”, Enlightenment radicalized by a new bravery that scorns any comforts like God."

"All in all, Nietzsche was an opponent of socialism, an opponent of nationalism, and an opponent of racial thinking. Apart from these bents of mind, he might have made an outstanding Nazi."

"Nietzsche may have been seriously wrong in his understanding of modernity: he may have mistaken one part of the story—the rise of secularism—for the whole tale; but few men have struggled as honestly with the problem of nihilism as he."

"Nietzsche's attack on belief in rationality and truth, his denial of morality rooted in religious belief, came to seem anything but misplaced. The Churches could not come out of this era untarnished. Yet neither the loss of belief nor fall in the numbers of followers of the main Christian denominations should be exaggerated or pre-dated. After two world wars that influence remained profound. For all their travails the Christian Churches survived the catastrophic first half of the twentieth century remarkably intact. Their main problems would come later."

"Nietzsche was the first major German philosopher who was not strongly influenced by Kant. Like Hegel and many other German philosophers, he was steeped in Goethe, but he was free of the fateful compulsion to reconcile Goethe with Kant."