Agnostics

"When Ariel Sharon, attempting to justify the Lebanese adventure, spoke of "over one thousand victims of terrorism," there was, as one had come to expect with him, a considerable disparity be tween what he said and the truth. According to the IDF spokesman, terrorism had been on an absolute decline: in the three years preceding the Lebanon War, thirty-seven persons were killed in all hostile actions, and, in the year preceding the war-one. Surely even one is too many, and every person killed is a heartbreak. But let us bear in mind that in the Lebanon War, fought at Sharon's initiative, more Israelis were killed in two weeks than fell at the hands of the terrorist organizations in Israel's harshest security periods, including the periods of pursuit operations and massive IDF offensive actions against terrorists."

"[After Ariel Sharon's severe stroke] Ladies and Gentlemen I said last year that Israel was entering into the most dangerous periods of its entire existence as a nation. That is intensifying this year with the loss of Sharon. Sharon was personally a very likeable person, and I am sad to see him in this condition, but I think we need to look at the Bible and the Book of Joel. The prophet Joel makes it very clear that God has enmity against those who "divide my land." God considers this land to be His. You read the Bible and He says "this is my land" and for any Prime Minister of Israel who decides he is going to carve it up and give it away, God says "no, this is mine." I had a wonderful meeting with Yitzhak Rabin in 1974. He was tragically assassinated, it was a terrible thing that happened but nevertheless he was dead. And now Ariel Sharon who again was a very likeable person, a delightful person to be with, I prayed with him personally, but here he's at the point of death. He was dividing God's land and I would say woe unto any Prime Minister of Israel who takes a similar course to appease the EU, the United Nations, or the United States of America. God says "this land belongs to me. You'd better leave it alone.""

"Ariel Sharon is a man of peace."

"A bellicose man who seemed to be chomping at the bit to start a war."

"If I know Arik [Ariel Sharon's nickname], he'll head straight for Cairo and try to get votes for Likud."

"It is not in our interest to govern you. We would like you to govern yourselves in your own country. A democratic Palestinian state with territorial contiguity in Judea and Samaria and economic viability, which would conduct normal relations of tranquility, security and peace with Israel. Abandon the path of terror and let us together stop the bloodshed. Let us move forward together towards peace."

"As one who fought in all of Israel's wars, and learned from personal experience that without proper force, we do not have a chance of surviving in this region, which does not show mercy towards the weak, I have also learned from experience that the sword alone cannot decide this bitter dispute in this land."

"We can also reassure our Palestinian partners that we understand the importance of territorial contiguity in the West Bank for a viable Palestinian state."

"We are very much interested in developing and strengthening our relations with India because India is one of the most important countries in the world. We believe in democracy... I hope my visit will contribute to strengthening our relations with India."

"[Iran, Libya and Syria] are irresponsible states, which must be disarmed of weapons [of] mass destruction, and a successful American move in Iraq as a model will make that easier to achieve."

"If we [are to] reach a situation of true peace, real peace, peace for generations, we will have to make painful concessions. Not in exchange for promises, but rather in exchange for peace."

"Today Israel and India are embattled democracies, sharing values and the challenge of terrorism. United in our quest for life, liberty and peace our joint determination to fight for these values can inspire our hopes for a better future for our people."

"You cannot like the word, but what is happening is an occupation -- to hold 3.5 million Palestinians under occupation. I believe that is a terrible thing for Israel and for the Palestinians."

"Israel may have the right to put others on trial, but certainly no one has the right to put the Jewish people and the State of Israel on trial."

"It had always been one of my convictions that Jews and Arabs could live together. Even as a child it never occurred to me that Jews might someday be living in Israel without Arabs, or separated from Arabs. On the contrary, for me it had always seemed perfectly normal for the two people to live and work side by side. That is the nature of life here and it always will be.... though Israel is a Jewish nation, it is, of course, not only a Jewish nation... I begin with the basic conviction that Jews and Arabs can live together. I have repeated that at every opportunity, not for journalists and not for popular consumption, but because I have never believed differently or thought differently, from my childhood on. I am not afraid of Arabs. I feel I can live with them. I believe I understand their problems. I know that we are both inhabitants of this land, and although the state is Jewish, that does not mean that Arabs should not be full citizens in every sense of the word."

"אני אכן חושב שמלחמת לבנון היתה מהמוצדקות במלחמות ישראל. ועכשיו לעובדות: אני שומע את האמירות של ברק על הטרגדיה של 18 השנים בלבנון. צריך לזכור שהכניסה שלנו ללבנון החלה לפני 25 שנה, כשיצחק רבין היה רה"מ ופרס שר הביטחון. בשלב הראשון נכנסנו לדרום לבנון ואחרי חודש כבר היינו נוכחים בצפון לבנון וזאת בשל טרור מצד אש"ף. הגענו למצב שמחצית מאוכלוסיית הארץ נטשה את הצפון וזזה דרומה. אחרי המלחמה השתרר בצפון שקט להרבה שנים [...] כבר באוקטובר 82' הייתי היחיד שאמר שכבר אפשר לצאת מלבנון, אבל אז כבר לא הייתי שר ביטחון"

""Palestinian must pay the price (...). If possible they should get awake every morning finding out they get 10 or 12 corpses, without knowing what happened.(...) You must be creative, efficient, sophisticated" Ariel Sharon to his Chief of Staff (troop commander) Shaul Mofaz, in 2002."

"I believe that Jews and Arabs can live together. It’s not an easy thing but I believe we can reach an agreement. I don’t want to pretend about talking to Arabs because I meet Arabs, here and on our farm at home. I would like to very careful not to pretend but I think I am one of the only ones here at the present time that will have the power and the strength to tell the citizens of Israel what they have to do and to make compromises and painful compromises, to look into their eyes and say that."

"It is not true, however, that the solutions proposed by the Zionists, of whatever shade, represented historical realism as against the inconsistent utopianism of the Bund. Certainly the prophets were not numerous, but they have to be given their due: Kurt Tucholsky, for example, who already in the mid-1920s sounded the alarm, in a Weimar Republic prey to the demons of order, nationalism, xenophobia and dreams of revanchism; Leon Trotsky, who in the late 1920s warned that the fate of Europe was being played out in Germany, and understood that the bankruptcy of German communism in the face of Hitler bore within it the inexorable unfurling of horror. At this time they were preaching in the desert, including the desert of Judaea. The rabbis who called for obedience to the temporal power in all circumstances, and the inspirers of Menachem Begin and Ariel Sharon who at the time paraded in black shirts, are not best placed to cast the first stone at these Jewish visionaries and militants who were struggling at this time for a better world."

"Arabs may have the oil, but we have the matches."

"Everybody has to move; run and grab as many hilltops as they can to enlarge the settlements, because everything we take now will stay ours. Everything we don't grab will go to them."

"I am for lasting peace... United, I believe, we can win the battle for peace. But it must be a different peace, one with full recognition of the rights of the Jews in their one and only land: peace with security for generations and peace with a united Jerusalem as the eternal, undivided capital of the Jewish people in the state of Israel forever."

"Δύο λόγους εἶναι περὶ παντὸς πράγματος."

"Περὶ μὲν θεῶν οὐκ ἔχω εἰδέναι οὔθ᾽ ὡς εἰσίν, οὔθ᾽ ὡς οὐκ εἰσίν· πολλὰ γὰρ τὰ κωλύοντα εἰδέναι, ἥ τ᾿ ἀδηλότης καὶ βραχὺς ὢν ὁ βίος τοῦ ἀνθρώπου."

"Πάντων χρημάτων μέτρον ἄνθρωπον εἶναι, τῶν μὲν ὄντων, ὡς ἔστι, τῶν δὲ μὴ ὄντων, ὡς οὐκ ἔστιν."

"When they [the Athenians] meet for a consultation on civic art, where they should be guided throughout by justice and good sense, they naturally allow advice from everybody, since it is held that everyone should partake of this excellence, or else that states cannot be."

"You, Socrates, began by saying that virtue can't be taught, and now you are insisting on the opposite, trying to show that all things are knowledge, justice, soundness of mind, even courage, from which it would follow that virtue most certainly can be taught."

"There must be a seed of every good thing in the character of men, otherwise no one can bring it out. Lacking that, analogous motives, honor, etc., are substituted. Parents are in the habit of looking out for the inclinations, for the talents and dexterity, perhaps for the disposition of their children, and not at all for their heart or character."

"Character means that the person derives his rules of conduct from himself and from the dignity of humanity. Character is the common ruling principle in man in the use of his talents and attributes. Thus it is the nature of his will, and is good or bad. A man who acts without settled principles, with no uniformity, has no character. A man may have a good heart and yet no character, because he is dependent upon impulses and does not act according to maxims. Firmness and unity of principle are essential to character."

"Morality is not properly the doctrine of how we may make ourselves happy, but how we may make ourselves worthy of happiness."

"it is absurd … to hope that maybe another Newton may some day arise, to make intelligible to us even the genesis of but a blade of grass ("Dialectic of Teleological Judgment" §75)"

"Good and strong will. Mechanism must precede science (learning). Also in morals and religion? Too much discipline makes one narrow and kills proficiency. Politeness belongs, not to discipline, but to polish, and thus comes last."

"The more one presupposes that his own power will suffice him to realize what he desires the more practical is that desire. When I treat a man contemptuously, I can inspire him with no practical desire to appreciate my grounds of truth. When I treat any one as worthless, I can inspire him with no desire to do right."

"Two things fill the mind with ever new and increasing admiration and awe, the oftener and the more steadily we reflect on them: the starry heavens above and the moral law within. I have not to search for them and conjecture them as though they were veiled in darkness or were in the transcendent region beyond my horizon; I see them before me and connect them directly with the consciousness of my existence. The former begins from the place I occupy in the external world of sense, and enlarges my connection therein to an unbounded extent with worlds upon worlds and systems of systems, and moreover into limitless times of their periodic motion, its beginning and continuance. The second begins from my invisible self, my personality, and exhibits me in a world which has true infinity, but which is traceable only by the understanding, and with which I discern that I am not in a merely contingent but in a universal and necessary connection, as I am also thereby with all those visible worlds. The former view of a countless multitude of worlds annihilates as it were my importance as an animal creature, which after it has been for a short time provided with vital power, one knows not how, must again give back the matter of which it was formed to the planet it inhabits (a mere speck in the universe). The second, on the contrary, infinitely elevates my worth as an intelligence by my personality, in which the moral law reveals to me a life independent of animality and even of the whole sensible world, at least so far as may be inferred from the destination assigned to my existence by this law, a destination not restricted to conditions and limits of this life, but reaching into the infinite."

"[T]he first characteristic of the human species is man's ability, as a rational being, to establish character for himself, as well as for the society into which nature has placed him. This ability, however, presupposes an already favorable natural predisposition and an inclination to the good in man, because the evil is really without character (since it is at odds with itself, and since it does not tolerate any lasting principle within itself)"

"If you punish a child for being naughty, and reward him for being good, he will do right merely for the sake of the reward; and when he goes out into the world and finds that goodness is not always rewarded, nor wickedness always punished, he will grow into a man who only thinks about how he may get on in the world, and does right or wrong according as he finds either of advantage to himself."

"The inscrutable wisdom through which we exist is not less worthy of veneration in respect to what it denies us than in respect to what it has granted."

"The evil effect of science upon men is principally this, that by far the greatest number of those who wish to display a knowledge of it accomplish no improvement at all of the understanding, but only a perversity of it, not to mention that it serves most of them as a tool of vanity."

"Two things fill the mind with ever-increasing wonder and awe, the more often and the more intensely the mind of thought is drawn to them: the starry heavens above me and the moral law within me."

"That religion in which I must know in advance that something is a divine command in order to recognize it as my duty, is the revealed religion (or the one standing in need of a revelation); in contrast, that religion in which I must first know that something is my duty before I can accept it as a divine injunction is the natural religion. … When religion is classified not with reference to its first origin and its inner possibility (here it is divided into natural and revealed religion) but with respect to its characteristics which make it capable of being shared widely with others, it can be of two kinds: either the natural religion, of which (once it has arisen) everyone can be convinced through his own reason, or a learned religion, of which one can convince others only through the agency of learning (in and through which they must be guided). … A religion, accordingly, can be natural, and at the same time revealed, when it is so constituted that men could and ought to have discovered it of themselves merely through the use of their reason, although they would not have come upon it so early, or over so wide an area, as is required. Hence a revelation thereof at a given time and in a given place might well be wise and very advantageous to the human race, in that, when once the religion thus introduced is here, and has been made known publicly, everyone can henceforth by himself and with his own reason convince himself of its truth. In this event the religion is objectively a natural religion, though subjectively one that has been revealed."

"The child must be brought up free (that he allow others to be free). He must learn to endure the restraint to which freedom subjects itself for its own preservation (experience no subordination to his command). Thus he must be disciplined. This precedes instruction. Training must continue without interruption. He must learn to do without things and to be cheerful about it. He must not be obliged to dissimulate, he must acquire immediate horror of lies, must learn so to respect the rights of men that they become an insurmountable wall for him. His instruction must be more negative. He must not learn religion before he knows morality. He must be refined, but not spoiled (pampered). He must learn to speak frankly, and must assume no false shame. Before adolescence he must not learn fine manners ; thoroughness is the chief thing. Thus he is crude longer, but earlier useful and capable."

"All the interests of my reason, speculative as well as practical, combine in the three following questions: 1. What can I know? 2. What ought I to do? 3. What may I hope?"

"All... good and useful properties of character have a price in exchange for others which have just as much use. Talent has a market price, since the sovereign or estate-owner can use a talented person in all sorts of ways. Temperament has a fancy price,22 since one can converse well with such a person; he is a pleasant companion. But, character has an inner value[,] and it is above all price."

"Nature made women mature early and had them demand gentle and polite treatment from men, so that they would find themselves imperceptibly fettered by a child due to their own magnanimity; and they would find themselves brought, if not quite to morality itself, then at least to that which cloaks it, moral behavior, which is the preparation and introduction to morality."

"Philosophical knowledge is the knowledge gained by reason from concepts; mathematical knowledge is the knowledge gained by reason from the construction of concepts."

"It is precisely in knowing its limits that philosophy consists."

"The man of principles has character. Of him we know definitely what to expect. He does not act on the basis of his instinct, but on the basis of his will. Therefore, without being redundant one can classify characteristics according to a person's faculty of desire (what is practical), as a) his nature, or natural talent, b) his temperament, or disposition, and c) his general character, or mode of thinking."

"The woman wants to dominate, the man wants to be dominated[.]"

"All human knowledge begins with intuitions, proceeds from thence to concepts, and ends with ideas."

"Several actual worlds without one another are not, therefore, impossible by the very concept, as Wolf hastily concluded from the notion of a complex or multiplicity which he deemed sufficient to a whole, as such, but only on condition that there exist but one necessary cause of all things. If several are admitted, several worlds without one another will be possible in the strictest metaphysical sense."