First Quote Added
April 10, 2026
Latest Quote Added
"Let Man remember that he is the Master, but not a Tyrant."
"En général le ridicule touche au sublime."
"Dans les espaces immenses de l'erreur, la vérité n'est qu'un point. Qui l'a saisi, ce point unique?"
"En général le ridicule touche au sublime, et pour marcher sur la limite qui les sépare, sans la passer jamais, il faut bien prendre garde à soi."
"Le ciel, l'enfer sont dans le cœur de l'homme."
"Il n'est pas permis Ă tous les hommes d'ĂŞtre grands, mais ils peuvent tous ĂŞtre bons."
"L'éloquence est dans l'âme, et non dans la parole."
"OĂą peut-on ĂŞtre mieux Qu'au sein de sa famille?"
"Je reprends mon bien oĂą je le trouve."
"Ce temps, si court, a des langueurs mortelles Quand l'âme oisive en compte les instans: C'est le travail qui lui donne des ailes."
"Quand on n'a pas ce que l'on aime, il faut aimer ce que l'on a."
"... many Europeans today go to Pelasgians, who are no less distant or savage, and for equally slight gains, to discover African Arkadias. The taste for voyages and adventures is not the monopoly of any one period or any one race, and the extraordinary dispersion of Semites in the contemporary world ... It is true that modern travellers have two motives that the Sidonians do not appear to have possessed, at least to the same degree: scientific curiosity and religious zeal. Furthermore, this comparison between the Pelasgians and the modern Congolese may be surprising. However, one should be on guard against two preconceived ideas, or rather two little-reasoned and almost unconscious feelings: ... our European chauvinism and also what one could call, without too much irreverence, our Greek fanaticism.From Strabo to Ritter, all the geographers have taught us to consider our Europe as a land favoured above all others, unique and superior to all the others in beauty ... in elegance of forms and power of civilization ... This way of looking at the world perhaps can influence a large number of our most habitual thoughts, despite ourselves or almost without our knowledge. We put Europe on one side and Asia or Africa on the other—and between the two, an abyss. When we talk about Asiatic influences on a European country we cannot imagine ... that barbarians could have dared to come to us. Harsh reality forces us to admit that they have sometimes flooded in. Certain people even maintain that the cradle of our first ancestors was far from our Europe, in the centre of Asia. But for our Aryan fathers we have the indulgence of good sons in that even if they came from Asia, they were not Asiatics, they were for all eternity Indo-Europeans. By contrast, an invasion from Semitic Asia to our Aryan Europe is repugnant to all our prejudices. It seems really as if the Phoenician coast was further away from us than the Iranian plateau. It also appears that the Arab invasion throughout the Mediterranean was only a unique fluke, an unfortunate chance ... which one should not for an instant suppose could be repeated. That the Phoenicians occupied Carthage and possessed half Tunisia only concerns Africa. That the Carthaginians in their turn conquered Spain and three-quarters of Sicily is [all right because they are] only, as we say, Africa. But when we find Phoenician traces at Marseilles, Praeneste, Kythera, Salamis Thasos and Samothrace, in Boiotia and in Lakonia at Rhodes and in Crete we do not want, as in Africa, real occupations; we only talk about temporary landings or simple trading posts ... If we go as far as pronouncing the words fortresses or Phoenician possessions we hasten to add that they were only coastal establishments ... This European chauvinism becomes a veritable fanaticism when it is not in Gaul, Etruria, Lucania or Thrace but in Greece that we meet the stranger. At the beginning of this century, all Europe rose up ... the generous Philhellenism of 1820 is no longer fashionable. But one can say that the sentiment has not greatly changed ... We can only conceive of Greece as the country of heroes and gods. Under porticos of white marble ... In vain does Herodotos tell us that everything comes from Phoenicia and Egypt. We know what we should think of dear old Herodotos. After twenty years of Archaeology have provided us, every day and in all the Greek states, with indisputable proofs of Oriental influence, we are still not allowed to treat Greece as an Oriental province like Caria, Lycia or Cyprus because of this. If in our geography we separate Europe from Asia, in our history we separate Greek history from what we call ancient history. We see, nevertheless, from their material and tangible monuments that the Greeks ... were the pupils of Phoenicia and Egypt, and we see that they borrowed from the Semitic Orient right up to their alphabet; yet we recoil with some shock at the sacrilegious hypothesis that their institutions, their customs, their religions, their rituals, their ideas, their literature and all their primitive civilization could also be inherited from the Orient."
"Epicurus may therefore turn and twist as he likes, deny Providence, deny the punishments and rewards of another life; make justice, friendship, and every other virtue serve pleasure; reduce the human intellect to combinations of atoms, and aspire, as the highest of goods, to the condition of the beast, which always finds itself in the same place, alone against all, alone in all places, against all times and against all men or the whole human race, which never ceases to proclaim a rewarding and avenging God, the immortality of the soul and the eternal distinction between good and evil, and thus condemns the Epicurean system as equally false and shameful. (vol. I, p. 774)"
"According to the false prophet of Mecca, everything happens out of inevitable necessity; there is no free will in man: God works all actions in us, both good and bad; so that he punishes the wicked for the sins that he himself has wrought in them. To those who cried out against such blasphemy, Muhammad gave only one answer: This is a mystery, a secret. Yes, the mystery of Satan, the author of all evil, who wants to place all blame on God himself, the author of all good. Now, the same mystery of impiety is revealed in Lutheranism. According to the false prophet of Wittenberg, as according to the false prophet of Mecca, everything happens to man out of inevitable necessity, and there is no free will in us. God works in us both evil and good; and he will punish us not only for the evil we could not avoid, but also for the good we did as best we could. In this, Luther greatly surpasses Muhammad in impiety, for Muhammad never said that God would punish us for the same good, and that good works were as many sins."
"Far below the lowest caste and well below the sudras, a quarter of the Indian population languishes in servitude, disgrace, and misery, under the name of parias. Eating with these unfortunate people, or touching food prepared by them, or even drinking water drawn by them; using earthenware vessels they have held in their hands; setting foot in their dwellings or allowing them to enter one's own, are, in the eyes of philosophers, crimes that exclude an Indian from his caste. (vol. I, p. 708)"
"[...] the Brahmins are the Pharisees of India, because of their affectation in their way of life, their scrupulousness about external stains, their constant use of ablutions and bathing, their zeal, their attention to detail, the same negligence of what is most essential, the same pride, the same ostentation, and the same hypocrisy. Nor are there any who literally practice what the Savior says, that is, who drink through a strainer for fear of swallowing an insect, while swallowing a camel, that is, trampling on justice, humanity, and mercy. (vol. I, p. 708)"
"The human race experienced on a grand scale what we experience on a small scale, namely the struggle between spirit and flesh, reason and passion. God made us one, but sin divided us, and since then there have been two men within us, Cain and Abel, the first carnal and the second spiritual, one earthly and the other heavenly, one of man and the other of God. (vol. I, p. 98)"
"The Brahmins, these much-vaunted philosophers, willingly call themselves the [gods] of the earth, and to justify that title, they attribute this genealogy to themselves; now they descend from those seven Richis or penitents who were saved from the flood together with Manou, and who, because of their extreme holiness, were transported to heaven and are the seven stars of the Great Bear; Now, and this is the most popular fable, when Brahma wanted to create men, he drew the Brahmins from his head; the Kchatrias or warriors from his shoulders; the Vaishyas or merchants from his belly; and the Shudras or artisans from his feet. These are the four castes established and consecrated by the philosophers of India as the foundation of the religious and political constitution. (vol. I, p. 707)"
"A corrupted and weakened community breaks down in immense catastrophes; the iron harrow of revolutions crushes men like the clods of the field; but, in the blood-stained furrows germinates a new generation, and the soul aggrieved, believes again."
"Since perhaps there are some, who may think themselves concerned in this History, because they are the Grand-children or Descendants of those who are here mentioned, I desire them to consider, Writing like a faithfull Historian, I am oblig'd sincerely to relate either the good or ill, which they have done. If they find themselves offended, they must take their satisfaction on those who have prescrib'd the Laws of History: let them give an account of their own rules; for Historians are indispensably bound to follow them; and the sum of our reputation consists in a punctual execution of their orders."
"I find that violence is very ambiguous in movies. For example, some films claim to be antiwar, but I don't think I've really seen an antiwar film. Every film about war ends up being pro-war."
"For some years past, people appear only to take pleasure in extolling those who have been engaged in the work of destruction. The most illustrious public bodies take pleasure in listening to the praises of those who have ruined the old state of society, and no man is considered clever, learned, or virtuous, unless he has been at least half a regicide. As for me I request a little space for the politicians who create, preserve, or add to a state,—for the men whose works still endure, and survive all those who declaimed against them."
"The material is scanty; the historian must read between the lines; he must above all avoid rash generalizations. It is evident that Arnold was right, human nature has not varied much throughout the ages. While it is not possible to form a picture of an average Crusader, as elusive a character as the 'economic man,' it is possible to form some concept of Fulcher's character and limitations, and through him of the acts and points of view of other Crusaders in the time of the First Crusade and in the years when the Kingdom of Jerusalem was still a strong and prosperous colony."
"Many of the people, deserted by their leaders and fearing future want, sold their bows, took up their pilgrims’ staves, and returned to their homes as cowards."
"Who ever heard of such a mixture of languages in one army, since there were French, Flemings, Frisians, Gauls, Allobroges, Lotharingians, Allemani, Bavarians, Normans, English, Scots, Aquitanians, Italians, Dacians, Apulians, Iberians, Bretons, Greeks, and Armenians? If any Breton or Teuton wished to question me, I could neither understand nor answer."
"Napoleon's career was too brief to enable men to see whether his course would undergo any change."
"When at the present day we approach such subjects we are met at every turn by the danger of falling into platitude and cant, and it would seem as if an entirely novel phraseology must be invented for the religious poetry and art of the future. Yet the sorrow is the same, and the hope the same, which mediaeval art symbolised by the archetypal forms of Genesis as by those beloved of Christ, and we do but wait for some sincere religious movement for a noble iconography to be again evolved, believing that Christianity is a storehouse, inexhaustible, of germs which it does but take successive intellectual atmospheres to develop."
"Revolutions are not effected of a sudden. Christianity accepts society as it is, influencing it for its transformation through, and only through, individual souls."
"Pascal contrasts the objects of mathematics with other objects that are completely different, which he does not group under a common name, but merely enumerates and describes, although it is easy to recognise what he might have called, if he had had the language of his time, things of an aesthetic and moral nature; and at the same time he characterises with precise features the faculties of the mind to which these two kinds of objects respectively belong. No one else, in fact, had a clearer awareness of the difference between the two orders of things and faculties, whose contrast corresponds to that of matter and spirit; no one else had such a correct and vivid sense of the special nature of the two orders, and knew their consequences so well. (La filosofia di Pascal, p. 144)"
"An attempt has been made to prove, by means of selected passages from Pascal's Pensées, an apology for Christianity which he left in draft form, that by sacrificing reason to faith he denied the possibility of all philosophy. I propose to show, not as others seem to have done successfully, that Pascal was not a sceptic, but that in his “'Pensées”' there are, if not a system comparable in scope and detail to those of Descartes, of a Spinoza, a Malebranche or a Leibniz, at least the ideas that constitute the principles of a true philosophy. I propose to show equally that these ideas are in perfect agreement with Pascal's beliefs, and that there is no reason to be surprised by them, because there are none more suitable for harmonising, and even intimately uniting, Christianity and philosophy in their highest parts. (La filosofia di Pascal, p. 131)"
"Leibniz noted that things can be compared either in terms of what one contains of the other, which is to compare them by their quantity, or in terms of their similarity to one another, which is to compare them by their qualities. To reduce a question of measurement to a question of order or arrangement is therefore to move from the point of view of quantity to that of quality, to move from a lower genus, where deduction is appropriate, to a higher genus, where only intuition has a place [...]. (La filosofia di Pascal, p. 153)"
"Poor health, which worsened with the passing of the years, forced him from his youth to withdraw into himself, to seek in his own spirit the best source of joy. Few penetrated his moral intimacy. But just seeing him like that, tall, pale, thin, emaciated, it was easy to guess what a rich inner life was enclosed in that frail body, and how the world of the spirit must have been the only real world for him."
"[...] the person of Ravaisson himself is like the act, the fulfilment of the thought which, in his written philosophy, aspires to realise itself. He immediately distinguished himself by a grace, a distinction, a smiling serenity that never disappeared. He attracted people with his good grace and impressed them with his fundamental affinity with the noble and the great. He spoke with absolute simplicity and probity, concerned only with thinking correctly and expressing his thoughts faithfully and naturally, without ever allowing a word of effect or rhetorical artifice to enter his mind. He spoke about everything and was interested in the small pleasures of the world as well as the great questions of philosophy and life. But in all things he saw the link between the ideal and the real. Like the ancient Greeks, he saw the divine in everything. (La filosofia di F. Ravaisson, pp. 115-116)"
"For many years, the clergy of the parish of Saint-Etienne-du-Mont cherished the memory of that pale teenager, who never missed divine services and zealously fulfilled all religious practices. In turn, Boutroux never forgot the church of his first communion, the church where his spirit had been nourished and strengthened in those religious convictions that were to form the basis and crowning glory of his philosophical views. As an adult, he returned there more than once to recall the sweet memories of his younger years and to meditate at the tomb of Blaise Pascal."
"Above all, [FĂ©lix Ravaisson] was a writer. He expressed himself in broad, flexible, simple and wise phrases, elegant and solid with an air of abandon, and the logical relationships between ideas and the aesthetic harmony that coordinates them and the creative action that brings forth the details, conditions and elements from the whole and from the beginning. His style is the very soul grasped in his inner life and in the secret movement through which it gives itself and spreads. (La filosofia di F. Ravaisson, p. 116)"
"Scientific laws, says Boutroux, result from the collaboration of the spirit and things; they are the product of the activity of the spirit applied to a foreign matter; and they represent the effort that the spirit makes to establish a coincidence between things and itself. But what coincidence is this, where it is not known with what thought must coincide? He rightly says that the highest forms of reality cannot be resolved into the lowest; but then he resolves into the lowest... precisely thought, that is, the very thought that alone can make us understand progress from below to above. Consequently, progress is clouded in the void of contingency, and all forms of reality become things in themselves, which thought can do nothing but shadow in its concepts, trying in vain to adapt to them. (Guido De Ruggiero, La filosofia contemporanea, Editori Laterza, Bari, 19648, Part II, Ch. IV, p. 191)"
"[...] the history of philosophy deals with the doctrines conceived by philosophers, not philosophy in general in its entirety, nor the psychological evolution of each thinker in particular; therefore, its essential task, to which all others are subordinate, consists in penetrating and understanding doctrines, explaining them as well as possible, as the author himself would do, and presenting them in accordance with the spirit and, to a certain extent, the style of their author. (Ch. I, pp. 7-8)"
"The main core around which Boutroux's thought revolves is the problem of science and the meaning of natural laws. From 1874, the year of his thesis, “De la Contingence des lois de la Nature”, until his death, i.e. for just under half a century, Boutroux developed and elaborated his critique of science, always insisting on it and basing his theories on freedom and religion on it, which form, one might say, the positive part of his philosophy. (Ugo Spirito, Il pragmatismo nella filosofia contemporanea, Vallecchi Editore, Firenze, 1921, cap. II, p. 142)"
"Mysticism consists, according to a beautiful definition I find in Plotinus], in seeing with closed eyes [...] in seeing with the eyes of the soul, while the eyes of the body are closed. The essential phenomenon of mysticism is what is called ecstasy, a state in which, with all communication with the external world interrupted, the soul has the sense of communicating with an internal object, which is the infinite being, God. (La psicologia del misticismo, pp. 58-59)"
"The distinctive feature of Medieval philosophy, which reached its peak in scholasticism, is the effort to use reason to demonstrate a set of metaphysical doctrines capable of connecting, as far as possible, Hellenic philosophy of nature and Christian theology. While Greek philosophy started from the idea of a nature entirely permeated by the divine and subsequently fell due to the dissociation of these two principles, Scholasticism, for which the divine is essentially infinite personality and perfection, first radically separates God and nature and grants the latter only the attributes indispensable to a contingent existence. Nothing then prevents us from conceiving of perfect divine spirituality as coexisting with imperfect nature. Transcendent with respect to things, God is not affected by their imperfection. And the very imperfection of nature provides reason with the starting point for the arguments by which it establishes the philosophical truths implied in supernatural truths. Thus, the conditions of a natural philosophy were reconciled with those of a religious philosophy. (La scolastica, pp. 10-11)"
"In the continuous development of nature and spirit, Boutroux believes it is impossible to establish anything definitive that has eternal value. Man, therefore, who is the greatest exponent of progress, does not know what his progress is tending towards; he does not know, therefore, whether his progress is true progress. Everything disappears into the indeterminate, into confusion, and the sceptical conclusion presents itself as compelling. But no: Boutroux, like James before him, does not lose himself in negation at this point and wants to save himself from scepticism. And so negation itself is transformed into affirmation. It is precisely the indistinct, the confused that contains the reason for life: in it is love, faith, the ideal; in it is that powerful impulse that moves the poet, the artist, the scientist himself, for science would be nothing without faith. But religion thus attained is an empty religion, and the ideal thus established is an ideal that fades into nothingness. (Ugo Spirito, Il pragmatismo nella filosofia contemporanea, Vallecchi Editore, Firenze, 1921, cap. II pp. 150-151)"
"The whole person of Ravaisson was the manifestation of one unique thing: his intimate union of thought and heart with spiritual and eternal realities. Deep down, he did not believe in death because he was convinced that what passes away has its being only in what remains. He saw things and people not only in their ideas, like Plato, but in their source, which is infinite love, superior to the Idea and unfailing. He not only professed his doctrine with conviction, but lived it. (La filosofia di F. Ravaisson, p. 116)"
"A philosopher is a man who compares the knowledge and beliefs of men in order to investigate their relationships; therefore, we want to know how Plato or Leibniz conceived these relationships; Furthermore, since a philosopher is not a seer to whom truth is revealed in a flash, but a patient researcher who reflects, criticises, doubts, hesitates, and surrenders only to obvious reasons, we want to know by what methodical means, by what observations and reasoning our author arrived at his conclusions. For this is not a matter of unconscious and mechanical work of his brain, but of a conscious and deliberate effort to overcome the limits of his own personality, to think universally, and to discover the truth. (Ch. I, p. 7)"
"Socrates' condemnation of ancient physics has its root cause in the ideas inherent in his own nation. Greece could not fully identify with the speculations on the principles of things to which the physiologists had gone. Without doubt, the power of reasoning, the ingenious subtlety, and the marvellous sense of harmony employed by these profound investigators were its heritage; but the immediate application of these spiritual qualities to material objects so foreign to man was contrary to the genius of an essentially political race, especially fond of fine words and fine deeds. (Ch. II, p. 22)"
"Boutroux [...] believes he is criticising science, but instead he criticises a puppet of formal logic, as if the logical power of thought were exhausted in the principle of identity, A is A; but conversely, he establishes a dogmatism worse than the scientific one (because it is philosophical) by considering all reality as a posteriori of experience. (Guido De Ruggiero, La filosofia contemporanea, Editori Laterza, Bari, 19648, part II, Ch. IV, p. 192)"
"He used to say that a philosophical system is a living thought; and, in truth, he not only taught his philosophy, but lived it, felt it, spread it and defended it in books and with words, in Europe and America, regardless of hardship, with all the ardour of a missionary."
"It was a revelation! Especially this word of greeting that I discovered. I remember, when I saw it, I had tears in my eyes. An appeal to the living."